The writer of the article in this magazine denies that Protestants hold the doctrine of the visibility of the church, while the writer in the "New Englander" indignantly affirms that they do hold it. Both are in the right, because each has an entirely different idea of the visible church from the other. The Catholic idea will be found very ably exhibited in an essay on the Two Sides of Catholicism, translated from the German, and published in some of the earliest numbers of this magazine. Want of time and the necessity of keeping our article within proper limits oblige us to leave the matter without further remark, simply observing that no Catholic theologian would ever think of denying that orthodox Protestants hold to a visible, universal church, in the sense explained by Dr. Bacon. In regard to justification, the first writer asserts that, according to the Protestant doctrine, every man who believes he is saved by Christ is by that sole belief united to the invisible church, which his opponent also vehemently denies. It is the original, genuine Lutheran doctrine, _Sola fides formaliter justificat_, Faith alone formally justifies, which is in question. We do not think Dr. Bacon either understands or believes this doctrine. The New England theology has from the beginning had a character of its own, in which the subjective change called regeneration, a change of heart, or conversion, consisting in an inward, supernatural transformation of the soul through the grace of the Holy Spirit, has been made very prominent. The Catholic formula, _Fides, una cum aliis requisitis, dispositive justificat_, Faith, together with other requisites, dispositively justifies, expresses better the spirit of this theology than the Lutheran formula. That the merits of Christ are the meritorious cause of justification is agreed upon by all parties. The exact sense of the Lutheran formula is difficult of apprehension and of expression in clear terms. As we understand it, it imports that the justification of the sinner, which is, in this system, a mere forensic justification, and is from eternity objectively perfect, is subjectively applied by an act of the mind firmly believing on Christ as the substitute and ransom of the particular subject making this act. In the strict Calvinistic system, the doctrine that Christ redeemed only the elect is distinctly made the basis of the doctrine of justification by faith alone. Saving faith, therefore, implies that the subject believes that Christ died for him in particular, and that consequently he is entitled to the favor of God and eternal life, irrespective of his personal acts, although he cannot receive this favor or be prepared for the happiness of heaven without the gift of a grace which gradually sanctifies him. Fletcher of Madely, the great theologian of the Methodists, wrote most ably against this Solifidian system. It has also been strongly combated within the past few months by Dr. Young, of Edinburgh.