ainly has not, are
intercommunion with Christendom, the glory of miracles, and the
prophetical light, but the question is, whether she has not enough of
Divinity about her to satisfy her sister Churches on their own
principles, that she is one body with them."

This may be sufficient to show my feelings towards my Church, as far
as Statements on paper can show them.

How earnestly, how sincerely he clung to the English Church, even after
he describes himself on his "death-bed," no one can doubt. The charm of
the _Apologia_ is the perfect candour with which he records fluctuations
which to many are inconceivable and unintelligible, the different and
sometimes opposite and irreconcilable states of mind through which he
passed, with no attempt to make one fit into another. It is clear, from
what he tells us, that his words in 1839 were not his _last_ words as an
Anglican to Anglicans. With whatever troubles of mind, he strove to be a
loyal and faithful Anglican long after that. He spoke as an Anglican. He
fought for Anglicanism. The theory, as he says, may have gone by the
board, in the intellectual storms raised by the histories of the
Monophysites and Donatists. "By these great words of the ancient
father--_Securus judicat orbis terrarum_"--the theory of the _Via Media_
was "absolutely pulverised." He was "sore," as he says in 1840, "about
the great Anglican divines, as if they had taken me in, and made me say
strong things against Rome, which facts did not justify."[89] Yes, he
felt, as other men do not feel, the weak points of even a strong
argument, the exaggerations and unfairness of controversialists on his
own side, the consciousness that you cannot have things in fact, or in
theory, or in reasoning, smoothly and exactly as it would be convenient,
and as you would like to have them. But his conclusion, on the whole,
was unshaken. There was enough, and amply enough, in the English Church
to bind him to its allegiance, to satisfy him of its truth and its life,
enough in the Roman to warn him away. In the confusions of Christendom,
in the strong and obstinate differences of schools and parties in the
English Church, he, living in days of inquiry and criticism, claimed to
take and recommend a theological position on many controverted
questions, which many might think a new one, and which might not be
exactly that occupied by any existing school or party.[90] "We are all,"
he writes to an intimate friend on