In the foregoing treatise we have spoken of Protestantism, and have tried to show, how, with its three notable tenets of predestination, original sin, and justification, it has been pounding away for three centuries at St. Paul's wrong words, and missing his essential doctrine. And we took Puritanism to stand for Protestantism, and addressed ourselves directly to the Puritans; for the Puritan Churches, we said, seem to exist specially for the sake of these doctrines, one or more of them. It is true, many Puritans now profess also the doctrine that it is wicked to have a church connected with the State; but this is a later invention,[104] designed to strengthen a separation previously made. It requires to be noticed in due course; but meanwhile, we say that the aim of setting forth certain Protestant doctrines purely and integrally is the main title on which Puritan Churches rest their right of existing. With historic Churches, like those of England or Rome, it is otherwise; these doctrines may be in them, may be a part of their traditions, their theological stock; but certainly no one will say that either of these Churches was made for the express purpose of upholding these three theological doctrines, jointly or severally. A little consideration will show quite clearly the difference in this respect between the historic Churches and the churches of separatists. [Footnote 104: In his very interesting history, _The Church of the Restoration_, Dr. Stoughton says, most truly of both Anglicans and Puritans in 1660: 'It is necessary to bear in mind this circumstance, that _both parties were advocates for a national establishment of religion_.' Vol. i, p. 113.]