"But multitudes, and some even among the nominal adherents of the papacy, are not able so to receive that doctrine, and are consequently driven to seek for some other rock on which to found the house of their faith; too often with the result of building it on the sand, with its seductive security for fair weather, and its terrible and irremediable fall when the tempestuous night-time of death shall come. But for those who reject the pope and that certitude of conviction which he offers, what solid ground is there on which to stand secure?" If the writer knew the Catholic religion better, he would know that the peace we find in believing is not "fallacious," for "we know in whom we believe and are certain;" but he does see that to an unfaltering religious belief infallibility of some sort is absolutely indispensable, and that the Catholic Church promises it; yet, unable or unwilling to accept the pope or the church, he looks around to see if he cannot find elsewhere some infallible authority in which one may confide, an immovable rock or some solid ground on which one may stand and feel that his footing is sure. Does he succeed? We think not. He finds an alternative indeed, but not an infallible authority, and he has proved very conclusively that outside of the church there is and can be no such authority for faith. He says: "As we look at it, only two alternatives are possible in this matter of an infallible faith; either the conditions of it exist outside of the soul in some constituted and certified authority, or within the soul in the purest and loftiest exercise of its reason--and we use this word as _including_ conscience--under the enlightenment of God's Spirit through his Word. If outside of the soul, in any central and constituted authority, then in the pope; for it may as well be in him as anybody, nobody else claims it, and he does. If inside the soul, then any pope is an impossibility and an insult, and God remits every man to those conditions of secure decision which he has established in his breast, and holds him responsible for a judgment and a life founded upon them. And this latter, precisely, is God's way with men. He never commands them to hang their faith on the pope or the bishop; but rather inquires--in that tone of asking which is equivalent to the highest form of injunction--'Why, _(aph' heauton,) out of your own selves_, do ye not judge what is right?' Even in that precept which many will be swift to quote against us in this connection,'Obey them that have the rule over you, and submit yourselves,' it is first true that these 'rulers,' as the context proves, are mere (_hëgoumenön_) leaders, and men of example who were already dead, with no flavor of potentiality therefore about them; whose 'faith' is to be imitated rather than whose commands are to be submitted to; and true, in the second place, that the entire appeal of the