But alas! this is not sufficient; this cannot but be vague and unsufficing to those with whom the Christian religion is wholly objective, to the exclusion of all its correspondent subjective. It must appear vague, I say, to those whose Christianity as matter of belief is wholly external, and like the objects of sense, common to all alike; altogether historical, an _opus operatum_—its existing and present operancy in no respect differing from any other fact of history, and not at all modified by the supernatural principle in which it had its origin in time. Divines of this persuasion are actually, though without their own knowledge, in a state not dissimilar to that into which the Latin Church sank deeper amid deeper from the sixth to the fourteenth century; during which time religion was likewise merely objective and superstitious—a letter proudly emblazoned and illuminated, but yet a dead letter that was to be read by its own outward glories without the light of the Spirit in the mind of the believer. The consequence was too glaring not to be anticipated, and, if possible, prevented. Without that spirit in each true believer, whereby we know the spirit of truth and the spirit of error in all things appertaining to salvation, the consequence must be—so many men, so many minds! And what was the antidote which the Priests and Rabbis of this purely objective Faith opposed to this peril? Why, an objective, outward Infallibility, concerning which, however, the differences were scarcely less or fewer than those which it was to heal; an Infallibility which taken literally and unqualified, became the source of perplexity to the well-disposed, of unbelief to the wavering, and of scoff and triumph to the common enemy, and which was, therefore, to be qualified and limited, and then it meant so munch and so little that to men of plain understandings and single hearts it meant nothing at all. It resided here. No! there. No! but in a third subject. Nay! neither here, nor there, nor in the third, but in all three conjointly! But even this failed to satisfy; and what was the final resource—the doctrine of those who would not be called a Protestant Church, but in which doctrine the Fathers of Protestantism in England would have found little other fault, than that it might be affirmed as truly of the decisions of any other bishop as of the Bishop of Rome? The final resource was to restore what ought never to have been removed—the correspondent subjective, that is, the assent and confirmation of the Spirit promised to all true believers, as proved and manifested in the reception of such decision by the Church Universal in all its rightful members.