Further; God's approving mark has been very emphatically set upon those who go as it were out of themselves to meet and welcome goodness in others. True though it be, that no man uninspired is an adequate judge of his neighbour's holiness; and much as we may fear, that in some late instances too much has been said of visible sanctity as a sufficient test of truth; yet we may be sure, it is not for nothing that God has made it simply impossible for us to refrain altogether from comparisons and judgments of that sort. And besides, (to mention no more Scripture sayings,) none shall "rest upon God's holy hill," who "maketh" not "much of them that fear the Lord." To have safe repose in the true Church, we must encourage in ourselves a great love and zeal for the holiness which He gives us to see and know in our brethren. Thus we seem to be supplied with a fourth moral test, to help in ascertaining our duty when we are called on to change our faith. We may ask ourselves, which is the more respectful way, the freer from unworthy suspicions, in regard of those, who to all outward appearance are doing their best to serve God.

Observe, I do not say that we are directed, or qualified, to take either that side where the holiest persons may be found, or that wherein the average standard of practical goodness is the highest. I have just said that such comparisons were probably

But it is one

never intended to be made by us. thing to weigh and measure other men's sanctity, another to love sanctity, and cling to it, wherever God puts it in our way: to love it the more the nearer He has brought it to ourselves, and to shrink from all that tends to disparage it.

I will add yet one more, and that a most unquestionable element of right decision in all practical matters; the probability of scandal-of causing our brethren to sin. No personal interest, surely, of his own,-not even the most immediate peril of his own soul,-can exempt a Christian man from the necessity of attending to the effect of his behaviour on others. If the Redeemer Himself rose up from His prayer and His Agony to wait on the spiritual need of His disciples, it is plainly impossible for a Christian man, in any conjuncture, to be innocently regardless of giving scandal. When the course to be pursued is most evident, this consideration must come in to regulate the manner of proceeding: clearly, then, in questionable cases, it must be an important ingredient in determining the course itself.

On the whole, we have enumerated five points, in which the moral sense may come in to determine "the safest way," whether in aid or in default of historical or abstract reasoning, or in some cases even against it. We may ask ourselves, which of two decisions is more in unison, first, with contentment; secondly, with intellectual

modesty; thirdly, with contrition; fourthly, with love of sanctity in others; fifthly, with fear of giving offence.

It is not of course meant, that there may not be instances, in which the will of God is so plainly revealed, by direct communication from Himself, or by overwhelming external evidence, as to supersede this kind of consideration altogether. But where the revelation, or the evidence, admits of question, there, I say that we are thrown back more or less on moral tests, such as have been suggested; that each one of them according to its measure deserves to be gravely thought on, as in the sight of God; that where they concur in any great number, the providential warning becomes awful, more than in proportion to their number,— the danger of slighting them is not only increased but multiplied; and that the unequivocal presence of them all is such an indication which way our duty lies, as can only be overborne by manifestations almost miraculous.

Here it will of course be said, that it is easy for a zealous advocate to select points of this kind, no cause whatever being entirely without them, and so to make out any case at his pleasure. But really the matter is too serious to be disposed of by any such general remark. Let those who are inclined so to deal with it, ask themselves as in the Presence of Almighty God, whether these and other like considerations have not indeed been chosen out

for their trial, not by any human pleader, but by His Providence, so that they cannot be neglected, or scornfully over-ruled, without profane disregard of Him. Certainly there do exist such points of detail in every grave question of conduct: and the enabling good and pure minds to discern and appreciate them seems to be the very process, whereby the Guide and Comforter of souls fulfils His Promise," The meek shall He guide in judgment." This may be the kind of argument which our Divine Master intended, when He said, 'Ye shall know them by their fruits.' The most natural paraphrase of that saying seems to be, "The legitimate results of the doctrine on life and behaviour, where they can be ascertained, are a sufficient test of its truth: and you, if you try to serve God in earnest, will find help to avail yourselves of this test." For instance, since "God hath not called us unto uncleanness, but unto holiness;" if it were once shewn that a certain set of opinions-the Manichæan suppose, or the old Anabaptist,-tended towards positive impurity; this alone would shew that there was in them, viewed as opinions, something opposed to the fundamental truth of Religion— inconsistent with the idea of a Moral Governor of the world. That would be a plain and palpable case, and would strike on pure minds with a force like mathematical demonstration. In other instances, such as we are now concerned with, we can but follow the more probable course; secure

of guidance, if we follow it with a sincere and simple heart. To this extent, the promises are sure and universal: "Ye shall know them by their fruits;" and," If in any thing ye be otherwise minded, God shall reveal even this unto you."

Moral Tests then are indispensable: only let them be fairly and religiously applied. I have mentioned a certain number, which obviously, I think, claim to be regarded in any proposed change of religion. The next step in our reasoning would be to shew, that in the question, Whether an English Churchman is bound to submit himself to the Church of Rome,' all these considerations tell very distinctly on the English side.

The next, to inquire whether the evidence for Rome is of that overpowering force, which might justify a man in disregarding all such impressions.

Afterwards, with a view to the same question, we might compare the case between Rome and England with other cases, which some might deem parallel to it.

Upon all which would follow certain conclusions, as to the line which Divine Providence seems to have marked out for us English Catholics, and as to some of the probable results, would all agree to walk by that line.

Now then, remembering all along that we are not drawing out, but simply indicating, our argument, let us proceed to the application of our