as making only "a first approximation to a
required solution;"--"a series of illustrations supplying hints in
the removal" of a difficulty, and with full acknowledgment "that in
minor points, whether in question of fact or of judgment, there was
room for difference or error of opinion," and that I "should not be
ashamed to own a mistake, if it were proved against me, nor reluctant
to bear the just blame of it."--P. 31.

In addition, I was embarrassed in consequence of my wish to go as far
as was possible, in interpreting the Articles in the direction of
Roman dogma, without disclosing what I was doing to the parties whose
doubts I was meeting, who might be thereby encouraged to go still
further than at present they found in themselves any call to do.

1. But in the way of such an attempt comes the prompt objection that
the Articles were actually drawn up against "Popery," and therefore
it was transcendently absurd and dishonest to suppose that Popery, in
any shape--patristic belief, Tridentine dogma, or popular corruption
authoritatively sanctioned--would be able to take refuge under their
text. This premiss I denied. Not any religious doctrine at all, but a
political principle, was the primary English idea at that time of
"Popery." And what was that political principle, and how could it
best be kept out of England? What was the great question in the days
of Henry and Elizabeth? The _Supremacy_;--now, was I saying one
single word in favour of the supremacy of the holy see, of the
foreign jurisdiction? No; I did not believe in it myself. Did Henry
VIII. religiously hold justification by faith only? did he disbelieve
Purgatory? Was Elizabeth zealous for the marriage of the Clergy? or
had she a conscience against the Mass? The supremacy of the Pope was
the essence of the "Popery" to which, at the time of the Articles,
the supreme head or governor of the English Church was so violently
hostile.

2. But again I said this;--let "Popery" mean what it would in the
mouths of the compilers of the Articles, let it even, for argument's
sake, include the doctrines of that Tridentine Council, which was not
yet over when the Articles were drawn up, and against which they
could not be simply directed, yet, consider, what was the religious
object of the Government in their imposition? merely to disown
"Popery"? No; it had the further object of gaining the "Papists."
What then was the best way to induce reluctant or wavering minds, an