spirituality. They were persecuted: this did them good perhaps, or
certainly exhibited their brightness. So too my brother surely was
struggling after truth, fighting for freedom to his own heart and
mind, against church articles and stagnancy of thought. For this he
deserved both sympathy and love: but I, alas! had not known and seen
his excellence. But now God had taught me more largeness by bitter
sorrow working the peaceable fruit of righteousness; at last then
I might admire my brother. I therefore wrote to him a letter of
contrition. Some change, either in his mind or in his view of my
position, had taken place; and I was happy to find him once more able,
not only to feel fraternally, as he had always done, but to act
also fraternally. Nevertheless, to this day it is to me a painfully
unsolved mystery, how a mind can claim its freedom in order to
establish bondage.

For the _peculiarities_ of Romanism I feel nothing, and I can pretend
nothing, but contempt, hatred, disgust, or horror. But this system of
falsehood, fraud, unscrupulous and unrelenting ambition, will never
be destroyed, while Protestants keep up their insane anathemas against
opinion. These are the outworks of the Romish citadel: until they are
razed to the ground, the citadel will defy attack. If we are to blind
our eyes, in order to accept an article of King Edward VI., or an
argument of St. Paul's, why not blind them so far as to accept the
Council of Trent? If we are to pronounce that a man "without
doubt shall perish everlastingly," unless he believes the
self-contradictions of the pseudo-Athanasian Creed, why should
we shrink from a similar anathema on those who reject the
self-contradictions of Transsubstantiation? If one man is cast out
of God's favour for eliciting error while earnestly searching after
truth, and another remains in favour by passively receiving the word