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tory, but, "in a far bolder shape" than it had come "in the Monophysite." He "had not observed it in 1832," for the very good reason, doubtless, that he was not then looking through that wonderful glass, through which Rome permits her disciples to view Apostolic Christianity. And, of course, the first imagination, which was magnified into a great historical fact, combined with the same phenomenon "in a bolder shape," became completely convincing, that Catholicism was not to be found in the Church of England.

"In the misery of this new unsettlement," "a second blow came upon me." His experience of the toleration, the noncondemnation of Tract Ninety, proved to have been short-lived and fallacious. The Bishops, one after another, began to charge against him. "They went on in this way, directing charges at me, for three whole years." At first, he intended to protest; and then, when informed that the Tracts for the Times had made some young person "a Catholic," and being asked to convert him back, he replied, by asserting that these conversions to Rome were not due to the Tracts,

"But to those, who, instead of acknowledging such Anglican principles of theology and ecclesiastical polity as they contain, set themselves to oppose them." "If our Rulers speak either against the Tracts or not at all, if any number of them not only do not favor, but even do not suffer the principles contained in them, it is plain that our members may easily be persuaded either to give up those principles, or to give up the Church. If this state of things goes on, I mournfully prophesy, not one or two, but many secessions to the Church of Rome."

That is, if the Church of England, by her Bishops, will not approve, or admit within her bosom, the false and spurious Catholicity of the Church of Rome, we, who hold that Catholicity, will not remain in her Communion. Let her admit this uncongenial, unchristian element, on pain of losing our allegiance, if she refuses. How much the irritation occasioned by opposition to his disloyal teachings, and his disappointment in his efforts to imbue the Church of England with that disloyalty to true Catholicism, urged Mr. Newman on in his Romeward movement, is made apparent in this account of the second blow which came upon him in the summer of 1841.

"As if all this were not enough," there came the last and crushing blow, "the affair of the Jerusalem Bishopric." Of this project he says himself,-“I never heard of any good or harm it has ever done, except what it has done for me; which many think a great misfortune, and I, one of the greatest of mercies. It brought me on to the beginning of the end." And to what did it amount? In the most extreme view that could be taken of it, it was outside of the Church of England, and did not change, in the least degree, the position which the Church of England had taken, in the time of her great Catholic Reformation, and which she had ever since maintained. It did not involve the surrender, as Dr. N. avers that it did, of a single particle of Catholic truth. It did not affect the Church of England in her position towards any branch of the Catholic Church, except as it was holding out the hand to the practical recognition, by her intercourse with the Oriental Church, of that living and beneficial communion, which there should be between all parts and portions of the Catholic Church of Christ. And yet it drove Dr. N. more closely towards that Church, whose policy is that of division and separation, of the erection of Altar against Altar, of the establishment of her Bishoprics, in partibus, among all branches of the Catholic Church, into which she can insert her wedge of schism; towards that Church whose Trentine Decrees and Creed isolate her from all branches of the Church Catholic, and imprint upon her the stamp of schism, deeper than that of ancient Donatism, wherever she exists, in lands where she has a legitimate existence, as a corrupt Branch of the Catholic Church, or wherever she intrudes herself, with her adopted war-cry in Christendom, "Divide et impera." This affair of the Jerusalem Bishopric, which has never done any good or harm except to Dr. Newman, attached him, by a stronger bond to the Church, whose Bishop, Liberius, falsifying his own convictions, signed an Arian or semi-Arian Creed, and so deprived, in the Nicene age itself, a Council, which Rome reveres as infallible, of that seal of its infallibility which Rome deems essential, and whose Pope, Honorius, was condemned by a General Council as a Monothelite; to the Church, who, in her mission

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ary zeal, has not scrupled to compromise the Christian Faith, by foul admixtures with heathen superstition in India, for example, and in China, whose baptisms of the heathen have been the mere "putting away of the filth of the flesh," and whose missionary exertions have been more signalized, as the triumphs of secular power and science and commerce, than the planting, in truth and purity, of the Gospel of our Lord and Saviour; more signalized by the exaltation of the Blessed Virgin and the Saints, than by the elevation of that One only Name, to which every knee shall bow and every tongue confess. Surely, this influence of the Jerusalem Bishopric upon Mr. Newman, illustrates the old and familiar adage of jumping from the frying-pan into the fire. It was straining out a gnat and swallowing a camel.

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We have him, at length, to use his own expression, "from the end of 1841," "on his death-bed, as regards" his "membership with the Anglican Church." He tarried for a while in Samaria," that is, he held it clear, (p. 193,) "that there was no call at all for an Anglican to leave his Church for Rome, though he did not believe his own to be part of the One Church and for this reason, because it was a fact, that the kingdom of Israel was cut off from the Temple, and yet its subjects, neither in a mass, nor as individuals, neither the multitudes on Mount Carmel, nor the Shunamite and her household, had any command given them, though miracles were displayed before them, to break off from their own people, and to submit themselves to Judah." In this phase of his religious history, he still recurs to the "vulnerable point," which St. Leo had found out for him in the Church of England, and shews how constantly that figment of imagination, which he had transmuted into a fact of history, was the impelling force driving him to Rome, as the only home of Catholic truth and life. But, of course, this miserable hovel of "Samaria" could not long shelter him. He had to overcome his repugnance to Romish Devotions to the Blessed Virgin and the Saints, by the process of imagination, of looking through the Romish magnifying-glass, which has already been described.

How he got rid of his aversion to the political chicanery of

Rome, we are not informed, though the fact that Rome was "secular and political," rather than religious, would seem to be a sufficiently serious obstacle to union with her ;-but the way is easily smoothed and traversed for one, whose strong impulse of imagination was like that of Dr. Newman, and whose only idea of Catholicism had ever been, the restricted schismatical Catholicism of Rome; he discovered that there was (p. 231) "more of evidence in Antiquity for the necessity of Unity, than for the Apostolical Succession; for the Supremacy of the See of Rome, than for the Presence in the Eucharist for the practice of Invocation, than for certain books in the present Canon of Scripture, &c., &c.," and so, by the help of the all-embracing principle of development, he reached

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The concatenation of argument, by which the mind ascends from its first to its final religious idea;" the solution of his sceptical career was reached; he "came to the conclusion that there was no medium in true philosophy, between Atheism and Catholicity, and that a perfectly consistent mind, under those circumstances in which it finds itself here below, must embrace either the one or the other," and so he became "a Catholic by virtue of his believing in a God." He says, (p. 233) "I find great difficulty in fixing dates precisely; but it must have been some way into 1844, before I thought not only that the Anglican Church was certainly wrong, but that Rome was right. Then I had nothing more to learn on the subject. How Samaria' faded away from my imagination I cannot tell, but it was gone," succeeded by another "imagination."

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And so this victim of his own imagination, as he confesses himself to be, and this spirit, so long tossed upon the sea of his sceptical speculative inquiries and conclusions, at length found the rest which he sought, by submitting himself to the infallible direction of the Church into which he was received. And yet, after his assent to his "final religious idea," and his realization of that idea by reception into the Church of Rome, he says, "I was not conscious to myself, on my conversion, of any difference of thought or of temper from what I had before. I was not conscious of firmer faith in the fundamental truths of revelation, or of more self-command; I had not more fervor; but it was like coming into port after a rough sea; and my happiness on that score remains to this day without interruption." The alternative, then, of "Atheism or Catholicity,"

does not seem to have been verified in Dr. N.'s experience. He took with him, to the Church of Rome, all the Christianity in faith, in temper, in fervor, in self-command, which he had, after being received into her bosom. His logical alternative, then, of Atheism or Catholicity, must have been another figment of his imagination; or a desperate resource for escaping from self-tormenting scepticism, by a complete surrender of his individual reason to the infallible authority which Rome pretends.

And yet, with this complete renunciation of Anglicanism, before he joined the Church of Rome, he tells us that he projected the "Lives of the English Saints," because he thought they "would be useful, as employing the minds of men who were in danger of running wild, bringing them from doctrine to history, and from speculation to fact;-again, as giving them an interest in the English soil, and the English Church, and, keeping them from seeking sympathy in Rome, as she is ; and further, as seeking to promote the spread of right views." How this can be reconciled with ingenuousness, we confess ourselves unable to see. He would undertake a work to reconcile erring souls with what he then believed a falsity and a nonentity; he would spread, in this way, "right views,” which he then did not hold to be right; unless he means by "right views," Romish, and not Anglican views. No wonder that when "the first of the Series got into print, the whole project broke down." "The engineer was hoisted with his own petar." The true character and tendency of the undertaking were disclosed, and were seen not to be the objects which the projector declared were the objects he had in view, in publishing the Series. This work, with the exception of the Book on Development, was the last work of Dr. N. in the English Church, and it was certainly very like the work of the Jesuit missionaries, who disguised themselves in England as Puritan preachAnd it may give us a key to the kind of argument which Dr. N. must have used, at Littlemore and elsewhere, to restrain persons from going to Rome, who were thitherward bound. "Non tali auxilio, nec defensoribus istis," may the Church of England say; save her from her friends, if her friends be such.

ers.

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