ar both of enunciating heresy in her formularies, and of
allowing it within her pale, it would in no respect answer this charge of
schism against her, except so far as the _a priori_ presumption, that she
who is clear of the one would be clear of the other also. But it would
remain to be met and answered specifically.

Moreover, I must confess that this is a point on which I, for one, cannot
write in the spirit of a controversialist. I must state, to the best of my
poor ability, and to the utmost reach of my limited discernment, not only
the truth, but the whole truth. I cannot keep back points which tell
against us. Gibbon charges Thomassin with telling one half the truth, and
Bingham the other half, in their books upon the ancient discipline of the
Church. Whether this be true or not, I cannot, in my small degree, do
likewise. I have found Bishop Beveridge, in his defence of the 37th
Article, quote, in several instances, part of a paragraph from ancient
Fathers, because it told for him, and omit the other part, because it told
against him. And, in considering the celibacy of the clergy, it is usual to
find Protestant writers enlarging on the fact, that St. Peter was married;
and that the Greek Church has always allowed its parish priests to be
married; while they keep out of view that St. Peter's marriage preceded his
call, and that the Eastern Church never allowed those who were already in
holy orders, to marry, but only to keep those wives which they had taken as
laymen. Or again, in deference to the circumstances of the English Church,
writers conceal the fact, that the whole Church of the East and West, on
the authority, as to the first point, of the express Word of God itself,
has never allowed a person who married twice, or who married a widow, to be
in holy orders at all. I have observed Bingham, when he treats of celibacy,
alluding triumphantly to the biography of St. Cyprian, by Pontius, to prove
that an ancient saint, martyr, and bishop, of the third century, was a
married man; but taking care to leave out the express notice of Pontius,
that, from his conversion, he lived in continence. Those who wish to see on
the Roman side another sort of unfairness alluded to in the Advertisement
may look to the 6th Chapter of the 1st Book of De Maistre, on the Pope,
where they will find a host of quotations to prove the Supremacy, which
only prove at the outside the Primacy; and by far the greater number of
them might be