But the Roman Catholic, who seems to escape this difficulty, and points to his communion as one organic whole, falls into another. Grant that it is one, but it is at the expense of ceasing to be Catholic: it has lost all the East and the North, and part of the West. Thus, in this choice between difficulties, it seems the least to suppose that the unity of Christendom may be for a time suspended, during which the several parts of Christ's Body retain communion with the one Head, and thence derive life, though active communion with each other is suspended. A less difficulty, I say, than to cut off, not merely our own Church, but the seventy millions of the Eastern Church, having a complete inward identity with the Roman, from the covenant of salvation, merely because that intercommunion is prevented by a claim to spiritual monarchy, which was unknown in the best ages of the Church, and has been resisted ever since it was set up. If this view be true, we should expect that the several parts, though living, would yet be languishing, and far from that healthy vigour which they ought to possess; that the Great Head would give manifold warnings of the injury done to His Body. Now, it is very remarkable that the circumstances, no less of the Latin than of the Eastern and the Anglican Church, exactly agree to this expectation. I need not speak on this point of the second and third; but I cannot help thinking that they who have suffered themselves to be driven by fearful scandals out of our bosom, who have brooded over acknowledged but unrelieved wants, till the duty of patient long-suffering has been forgotten, close their eyes to the state of France, Spain, and Italy, under what they have now learnt to call _by itself_ the "Catholic" Church. Yet are there tokens abroad which men of less spiritual discernment might lay to heart. Does the "obscene rout" of Ronge and Czerski, bursting forth from the bosom of the Roman Church, awake no misgiving? Fearful, when viewed by Scripture and antiquity, as the state of England is, (an argument which is now being used against our communion with such effect on tender and loving minds,) he must be bold who would venture to say that the relation of the French Church to the French nation in the last century, or its relation even now, greatly as the present French Church is to be admired and sympathised with, does not offer as much ground for fearful apprehension, as much reason to dread, lest the terms on which victory is promised to the Church over the world have been essentially broken. I fear there is no doubt that two-thirds of the French capital are not _Christian_, in any sense of the word; and probably the proportion is as great in the larger towns. How did this state of things arise? How has nearly the whole intellect of that country become infidel? From the French Revolution, it will be answered. But how could that great Satanical outburst have ever