He defends himself rightly for distinguishing between the Romanist and Newmanite on the one hand, between the Calvinist and the Evangelican man on the other, though perhaps a young gentleman, commencing his studies on the _Organon_, will fancy that here he has _Phil._ in a trap, for these distinctions, he will say, do not entirely exclude to each other as they ought to do. The class calling itself Evangelical, for instance, may also be Calvinistic; the Newmanite is not, _therefore_, anti-Romanish. True, says _Phil_.; I am quite aware of it. But to be aware of an objection is not to answer it. The fact seems to be, that the actual combinations of life, not conforming to the truth of abstractions, compel us to seeming breaches of logic. It would be right practically to distinguish the Radical from the Whig; and yet it might shock _Duns_ or _Lombardus_, the _magister sententiarum_, when he came to understand that partially the principles of Radicals and Whigs coincide. But, for all that, the logic which distinguishes them is right; and the apparent error must be sought in the fact, that all cases (political or religious) being cases of life, are _concretes_, which never conform to the exquisite truth of abstractions. Practically, the Radical _is_ opposed to the Whig, though casually the two are in conjunction continually; for, as _acting_ partisans, they work _from_ different centres, and finally, _for_ different results.] 4, the Evangelical enthusiast--as holding systems of doctrine, 'no one of which is capable of recommending itself to the favorable opinion of an impartial judge.' Impartial! but what Christian _can_ be impartial? To be free from all bias, and to begin his review of sects in that temper, he must begin by being an infidel. Vainly a man endeavors to reserve in a state of neutrality any preconceptions that he may have formed for himself, or prepossessions that he may have inherited from 'mamma;' he cannot do it any more than he can dismiss his own shadow. And it is strange to contemplate the weakness of strong minds in fancying that they can. Calvin, whilst amiably engaged in hunting Servetus to death, and writing daily letters to his friends, in which he expresses his hope that the executive power would not think of burning the poor man, since really justice would be quite satisfied by cutting his head off, meets with some correspondents who conceive (idiots that they were!) even that little amputation not indispensable. But Calvin soon settles _their_ scruples. You don't perceive, he tells them, what this man has been about. When a writer attacks Popery, it's very wrong in the Papists to cut his head off; and why? Because he has only been attacking error. But here lies the difference in this case; Servetus had been attacking the TRUTH. Do you see the distinction, my friends? Consider it, and I am sure you will be sensible that this quite alters the case. It is shocking, it is perfectly ridiculous,