and a hundred more all at once, and though he believes with actual certitude only one of them all,—that indeed a dogma of most sacred importance, but not the discovery of Luther or Calvin. He would think it enough to say that he was a foe to “Romanism” and “Socinianism,” and to avow that he gloried in the Reformation. He looks upon each of these religious professions, Protestantism, Romanism, Socinianism and Theism, merely as units, as if they were not each made up of many elements, as if they had nothing in common, as if a transition from the one to the other involved a simple obliteration of all that had been as yet written on his mind, and would be the reception of a new faith. When, then, we are told that a man has changed from one religion to another, the first question which we have to ask, is, have the first and the second religions nothing in common? If they have common doctrines, he has changed only a portion of his creed, not the whole: and the next question is, has he ever made much of those doctrines which are common to his new creed and his old? and then again, what doctrines was he certain of among the old, and what among the new? Thus, of three Protestants, one becomes a Catholic, a second a Unitarian, and a third an unbeliever: how is this? The first becomes a Catholic, because he assented, as a Protestant, to the doctrine of our Lord’s divinity, with a real assent and a genuine conviction, and because this certitude, taking possession of his mind, led him on to welcome the Catholic doctrines of the Real Presence and of the Theotocos, till his Protestantism fell off from him, and he submitted himself to the Church. The second became a Unitarian, because, proceeding on the principle that Scripture was the rule of faith and that a man’s private judgment was its rule of interpretation, and finding that the doctrine of the Nicene and Athanasian Creeds did not follow by logical necessity from the text of Scripture, he said to himself, “The word of God has been made of none effect by the traditions of men,” and therefore nothing was left for him but to profess what he considered primitive Christianity, and to become a Humanitarian. The third gradually subsided into infidelity, because he started with the Protestant dogma, cherished in the depths of his nature, that a priesthood was a corruption of the simplicity of the Gospel. First, then, he would protest against the sacrifice of the Mass; next he gave up baptismal regeneration, and the sacramental principle; then he asked himself whether dogmas were not a restraint on Christian liberty as well as sacraments; then came the question, what after all was the use of teachers of religion? why should any one stand between him and his Maker? After a time it struck him, that this obvious question had to be answered by the Apostles, as well as by the Anglican clergy; so he came to the conclusion that the true and only revelation of God to man is that which is written on the heart. This