feuds and political schisms shall be soothed by time, the philosophy of this whole question will take an inverse order. The credentials of a church will not be put in first, and the quality of her doctrine discussed as a secondary question. On the contrary, her credentials will be sought _in_ her doctrine. The Protesting Church will say, I have the _right_ to stand separate, because I stand; and from my holy teaching I deduce my title to teach. _Jus est ibi summum docendi, ubi est fons purissimus doctrinae_. That inversion of the Protestant plea with Rome is even now valid with many; and, when it becomes universally current, then the _principles_, or great beginnings of the controversy, will be transplanted from the _locus_, or centre, where _Phil._ places them, to the very _locus_ which he neglects. There is another expression of _Phil.'s_ (I am afraid _Phil._ is getting angry by this time) to which I object. He describes the doctrines held by all the separate Protestant churches as doctrines of Protestantism. I would not delay either _Phil._ or myself for the sake of a trifle; but an impossibility is _not_ a trifle. If from orthodox Turkey you pass to heretic Persia, if from the rigor of the _Sonnees to the laxity of the _Sheeahs_, you could not, in explaining those schisms, go on to say, 'And these are the doctrines _of Islamism;' for they destroy each other. Both are supported by earthly powers; but one only could be supported by central Islamism. So of Calvinism and Arminianism; you cannot call them doctrines _of_ Protestantism, as if growing out of some reconciling Protestant principles; one of the two, though not manifested to human eyes in its falsehood, must secretly be false; and a falsehood cannot be a doctrine of Protestantism. It is more accurate to say that the separate creeds of Turkey and Persia are _within Mahommedanism; such, viz., as that neither excludes a man from the name of Mussulman; and, again, that Calvinism and Arminianism are doctrines _within_ the Protestant Church--as a church of general toleration for all religious doctrines not de-monstrably hostile to any cardinal truth of Christianity. _Phil.,_ then, we all understand, is not going to traverse the vast field of Protestant opinions as they are distributed through our many sects; _that_ would be endless; and he illustrates the mazy character of the wilderness over which these sects are wandering, --'ubi passim Palantes error recto de tramite pellit,'