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