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sense and understanding on the one hand; of the soul upon the other. This unmediated dualism follows the Evangelical into his theory as to the state of each individual soul before God. The Catholic does not deny all divine light to the natural conscience or all power to the natural will of unconverted men: he maintains that these also are already under a law of obligation, may do what is well pleasing before God, and by superior faithfulness qualify themselves to become subjects of grace; so that the gospel shall come upon them as a divine supplement to the sad and feeble moral life of nature. To the Evangelical, on the contrary, the soul that is not saved is lost; the corruption before regeneration and the sanctification after it, are alike complete and without degree; and the best works of the unconverted, far from having any tendency to bring them to Christ, are of the nature of sin. So again the contrast turns up in the opposite views taken of the divine economy in human affairs. The Evangelical detaches the elect in his imagination from the remaining mass of men, sequesters them as a holy people, who must not mix themselves with the affairs of Belial. He withdraws the Church from the world, and watches lest any bridge of transition should smooth the way for a mingling of their feelings and pursuits. The more spiritual he is, the more will he abstain from political action, and find the whole business of government to be made up of problems which he cannot touch. The Catholic, looking on the natural universe, whether material or human, not as the antagonist, but as the receptacle, of the spiritual, seeks to conquer the World for the Church, and instead of shunning political action, is ready to grasp it as his instrument. As the Gospel is, in his view, but the supplement to natural Law, so is the Church but the climax of Government,-a Divine Polity for ruling the world in affairs of Religion. It was for want of this view that the younger Newman, while able to honour a Bishop " as a peer of parliament," (irrespective of the legislative faculties of the individual,) could pay no homage to his church functions, but, the moment he turned to these, looked only at the personal qualities of the man. The elder brother, preserving the analogy between the temporal and the spiritual constitution of the human world, recognised a corporate rule for both

relations ; and saw no reason why if office were a ground of reverence in an earthly polity, it should have no respect in a divine. We might carry this comparison of the two schemes into much greater detail, without any straining of its fundamental principle. But we must content ourselves with the summary statement that while (1.) the worldly and unreligious live wholly in the natural and ignore the spiritual; and (2.) the evangelical lives wholly in the spiritual as incompatible with the natural; (3.) the Catholic seeks to subjugate the natural (as he conceives God does) by interpenetration of the spiritual. The tendency to the one or the other of these religious conceptions marks the distinction between two great families of minds. The more impulsive and loving natures, whose good and evil are alike remote from self,-who find it an ill business to manage themselves, but can do all things by the inspiration of affection,-who detest prudence and are perverse against authority, but are docile as a child to one that trusts them with his tenderness,―are necessarily drawn to the Evangelical side. Where the Will on the other hand has a greater strength, and the Conscience a minuter vigilance; where emotion is less susceptible of extremes, and persistent discipline is more possible; there religion will appear to be less a conquest of the soul by Divine aggression, than a home administration quietly propagated from within; and the Catholic (which is also the Unitarian) conception will prevail. Intellectual power may attach itself indifferently to either side. But, if we mistake not, the imaginative faculty can scarcely co-exist in any high degree with the evangelical type of thought. Its tendency on this side is always to romance, which is the invariable sign of feeble imagination; inasmuch as it totally separates the real from the ideal, and keeps them apart like two worlds to be occupied in turns,—the dull and earthly, the glorious and divine. In the Catholic theory, where the perceptive powers are less despised, and the natural and physical world is deemed not incapable of being the receptacle of God, the sense of Beauty has free range it mediates between the spheres that else would lie apart, detects the ideal in the real, and like a golden sunset on the smoke-cloud of a city, glorifies the very soil of earth with heavenly light. We are convinced that to

some want of fulness in this department of our author's mind must be attributed many of the most questionable sentiments characteristic of his book :-especially his impatience at the historical details of the life of Christ, and his eagerness to hide the mysterious Jesus behind the clouds of heaven. Describing his impressions on first making the acquaintance of a Unitarian, he says,—

"I now discovered, that there was a deeper distaste in me for the details of the human life of Christ, than I was previously conscious of; a distaste which I found out, by a reaction from the minute interest felt in such details by my new friend. For several years more, I did not fully understand how and why this was; viz. that my religion had always been Pauline. Christ was to me the ideal of glorified human nature, but I needed some dimness in the portrait to give play to my imagination: if drawn too sharply historical, it sank into common-place and caused a revulsion of feeling. As all paintings of the miraculous used to displease and even disgust me from a boy by the unbelief which they inspired; so if any one dwelt on the special proofs of tenderness and love exhibited in certain words or actions of Jesus, it was apt to call out in me a sense, that from day to day equal kindness might often be met. The imbecility of preachers, who would dwell on such words as 'Weep not,' as if nobody else ever uttered such, has always annoyed me. I felt it impossible to obtain a worthy idea of Christ from studying any of the details reported concerning him. If I dwelt too much on these I got a finite object; but I yearned for an infinite one: hence my preference for John's mysterious Jesus.”—P. 102.

We are far from asserting that the Unitarians are a peculiarly imaginative people: and the disposition, criticised by our author, to magnify small and inexpressive traits, is a sure indication of defect in that feeling of proportion which imagination always involves. But the tendency to unbelief in looking at pictorial representations of miracle; the inability to find an ideal unity in the real Jesus of Nazareth, or to see in that gracious and majestic form the spiritual glory for which the heart craves; and the apparent admission that anything realized, anything "too sharply historical," thereby must "sink into common-place and cause a revulsion of feeling;" appear to us curiously to illustrate the un-idealizing character of the Evangelical mind, and its tendency to run into romance. We have not hesitated to dwell on the distinct mental bases of the rival

systems of religion, because, without reference to them, many of the experiences recorded in this volume can scarcely be interpreted, or its conclusions estimated aright. If the subject has brought us too near to personal criticism, our apology must be, that where great questions of faith are discussed in the form of self-revelations from an individual mind, the idiosyncrasy of the narrator is necessarily drawn in among the elements of the argument.

The close of his Oxford course left Mr. Newman fresh from the impression of Paley's Horæ Paulinæ-an enthusiastical and somewhat exclusive disciple of the Pauline Christianity. He was thus prepared, on his removal to a tutorship in Wicklow, to fall under the powerful influence of a devoted Evangelical missionary, of whom, under the designation of "the Irish Clergyman," a striking picture is presented. Negligent of his person, careless of his health, casting down in service of the cross the wealth of intellect and culture, this crippled devotee acquired, by force of will and high faithfulness of life, an ascendancy, like that of an apostle, over our author's mind. As the theory of this saintly man led him to scorn every pursuit that withdrew him from prayer and Missionary toil, and to discard every book except the Bible, so by the exercise of voluntary poverty and an unsparing self-sacrifice to the spiritual interests of the peasantry, did his practice severely realise his belief. It was doubtless this solid and absolute sincerity which led captive a soul like Mr. Newman's,-so profoundly truth-loving, yet at that time tremulous perhaps with the consciousness of intellectual tastes and social interests at variance with the spiritual concentration required by his creed. The overpowering impression of this new friend's character at once inspired him with a wish to engage in a mission to the heathen, and deepened in his mind the conviction, that the great instrument of conversion must be sought, not in conclusive arguments, but in persuasive lives; that the critical and learned evidences on which the miraculous claims of Christianity are made to rest, are too unwieldy to be generally efficacious; and that the moral appeal of the gospel to the conscience, must be the main reliance for evangelising the world. To embody this appeal in an actual church or fraternity planted upon Pagan soil, and silently appearing there in

all the expressiveness of Christian purity, patience and loving self-denial, became our author's single desire: and in 1830 he went out to Bagdad to join himself to a community of evangelical emigrants already established there with similar views under the influence of Mr. Groves. During a two years' residence in Persia, began the series of corrosions upon the strict orthodoxy of his creed, under which, after another period, the whole system of Calvinism collapsed. The logical activity of his intellect worked, for the present, entirely within the limits of the evangelical scheme, and in complete submission to the letter of Scripture. The first weakness detected, the only one during absence in the East,-affected the doctrine of the Trinity. He found it impossible to reconcile the manifest subordination of the Son to the Father in the theology of Paul and John with the definitions of the Athanasian Creed. The considerations and the texts which forced this conviction upon him, like most of the trains of thought by which he passed to ulterior results-are familiar to all who have any acquaintance with the Unitarian controversy, and need not be presented here. Our author rested for a while in the Nicene doctrine of the derived nature of the Son, yet his homogeneity with the Father. While this dogmatic direction was prominently engaging his attention, it is plain that an under-current of thought, charged with most momentous tendencies, was already in motion;—a course of reflection on the logic of religious evidence, and the unmanageable nature of external proof in relation to spiritual truth. The following incident is rich in suggestion:

“While we were at Aleppo, I one day got into religious discourse with a Mohammedan carpenter, which left on me a lasting impression. Among other matters, I was peculiarly desirous of disabusing him of the current notion of his people, that our gospels are spurious narratives of late date. I found great difficulty of expression; but the man listened to me with much attention, and I was encouraged to exert myself. He waited patiently till I had done, and then spoke to the following effect: I will tell you, Sir, how the case stands. God has given to you English a great many good gifts. You make fine ships, and sharp penknives, and good cloth and cottons, and you have rich nobles and brave soldiers; and you write and print many learned books: (dictionaries and grammars) all this is of God. But there is one thing that God has

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