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.

I comprise and conclude the sum of my conviction in this one