To any man, then, who believes that doctrinal convictions are the essentials of Christianity, there is no escape from Popery. Out of Popery, there is no Church that professes to have interpreted Scripture with infallible certainty. If I am to be saved by a true creed, show me the divinely appointed tribunal, and let me bow down before it. But do not tell me, unless you are a Roman Catholic, that I must be saved by Truth, and that your Truth is the one to which I must bow down my soul, or perish everlastingly. One man’s Truth is as good as another man’s Truth, unless there is a divinely appointed tribunal to judge between them.[36] Where is this tribunal? I know it is supposed to be in the Roman Catholic Church; and I know that the English Church, if it possessed such a tribunal, could not speak with a whit more confidence than it does. I enter it then as my second indictment against the practice of Trinitarianism, that by building the Church of Christ upon the foundation of a doctrinal uniformity, it is an ally of Popery; that if it was consistent with itself, it would be Popish altogether; and that this is not a mere tendency but actually taking effect, is manifested in that Church which is most open to the temptations of spiritual ambition, by its gradual and lately accelerating movements in the direction of Roman Catholicism. I know that the Evangelicals denounce the Oxford modification of Popery, but they are both of one spirit, and neither will find their natural issues until they fall into the arms of the infallible Church, and leave whatever Protestantism still remains in the land, unencumbered by their presence. Listen to some of the Clergymen of the Church of England, and tell me, can you distinguish their tones from the tones of Popery? I have lately done so. I heard this language, I mean language to this effect: “Unitarians think our pity insulting, because they are not conscious of requiring of it: but when Jesus wept over Jerusalem, was his pity an insult to those who had no sympathy with the sources of his tears?” So that we are left to infer, first, that he who uses this language knows our need as fully as Jesus did, when amid the brief acclaim of his followers, he forgot the momentary triumph, and his sympathy gushed out in tears wept over the doomed city—and, secondly, that the speculative errors of Unitarians, supposing them to be such, require tears of the same description as did the crimes of Jerusalem. Did Jesus ever weep for errors of opinion; over Samaritan heresies for instance? “Ye know not what manner of spirit ye are of. The Son of Man is not come to destroy men’s lives; but to save them.”