The Brothers Newman-Ritualism and Rationalism.

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home to the minds of the adherents of the ancient system, but without effecting a saving change, "multitudes of those who had been previously buried in superstition, were awakened out of their dreamy slumbers, and their eye being opened, they began to perceive the deep deception of their hereditary faith: but trusting to their own light, they were led, even while they departed from the ancient road, by the different course which their reasoning took, to follow one or other of two opposite routes : some, disengaging themselves entirely from the whole system of fables, vilified and ridiculed the doctrines of their ancestors: others, shunning the reputation of Atheism, could neither maintain the doctrine which had been previously admitted, nor altogether abandon it, and therefore proposing to flatter the commonly received opinions, and to use them as allegories, they declared the histories of those who passed for gods in their country, to be fables invented by the poets; and they dressed them up in certain physical explanations." A partial revival of the form and ritual of Paganism was effected for a time by the allegorical interpreters of its symbols; while a deep-seated and growing scepticism was secretly undermining the foundations on which it reposed.

We know not that this twofold tendency towards a superstitious Ritualism on the one hand, and a sceptical Rationalism on the other, which seems to be incident to a critical era like the present, has ever been more strikingly or more instructively exemplified, at least in modern times, than in the case of the brothers NEWMAN. The one a polished Churchman, a proficient scholar, and an attractive preacher; impressed, too, in some measure by the truth, and devoted to the service of the Church, recoiled, nevertheless, from the simplicity of the truth as it is in Jesus,-betook himself, for relief, to the doctrine of the Church and the sacraments,-found congenial food in the traditions of primitive times, and congenial employment in the defence of Episcopacy as an apostolical succession, and of baptism as a regenerating rite; till having exhausted the ritualism of the Church of England, and still thirsting for more, he passed over into the Church of Rome, and became, as a bishop of that communion, a sworn defender of its antichristian creed and worship. The other, the younger brother, himself a student at Oxford at the time when the elder was still resident there and was fast rising into reputation and influence among the adherents of the Tractarian movement, a thoughtful and accomplished, but independent and inquisitive man, acquainted in early life with the leading doctrines of evangelical religion, and

* EUSEBII: Præparatio Evangelica: lib. ii. c. iv.

imbued to some extent with a spirit of religious earnestness, recoiled also, as his autobiographical sketch too sadly proves, from the simplicity of Christian truth; but taking a course directly contrary to that of his senior and more celebrated brother, descended from step to step until he reached the lowest level of unbelief, and divested himself of every shred and fragment of historic faith in the truth of Christianity.

The "Phases of Faith, or Passages from the History of my Creed," trace the progress of Mr. Francis Newman's declension from something like an evangelical profession to the gulf of utter unbelief, in a way which we have felt to be at once painfully interesting and deeply instructive. His early intercourse with men holding evangelical opinions, and the influence which they seem for a time to have exerted over his mind, serve only to cast a deeper shade of melancholy over his subsequent aberrations; while the vigorous activity of his inquisitive mind, and the freshness and perspicuity of his manly English style, lead us to regret that one so well qualified to be an eloquent advocate for saving truth should have become an avowed abettor of deadly error. But he could not all at once throw off his former creed, or reach, per saltum, the unhappy position in which he now stands. He seems to have been first staggered at his "confirmation," when the examining chaplain tested his memory rather than his faith, and when the bishop himself appeared to him "a made-up man, and a mere pageant;" and this impression was deepened when he was called to subscribe the Thirtynine Articles at Oxford in order to be admitted to the University; for although to himself "subscription was no bondage, but pleasure," yet, knowing that "very few academicians could be said to believe them, and that of the young men not one in five seemed to have any religious convictions at all," he felt "that the system of compulsory subscription was hollow, false, and wholly evil." This was the crisis of his mental history; and from this point he gradually descended, discarding one doctrine after another, till he retained not one of the distinctive truths of Christianity. But the progressive aberration of his mind is deeply instructive, and affords a sad commentary on the truth of the adage," Facilis descensus Averni." He began by doubting and at length discarding the doctrine of Christ's imputed righteousness, still clinging, however, to that of his vicarious sufferings and atoning death; then he was led to question the reality of Christ's human nature after his ascension; then the sanctity and permanent obligation of the Sabbath, for which he had previously endured a sort of martyrdom," and "fallen into a painful and injurious conflict with a superior kinsman, by refusing to obey his orders on the Sunday;" then the authority of the Old

Mr. Francis Newman's "Phases of Faith."

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Testament Scriptures, which were treated, like the ceremonies of the former dispensation, as "weak and beggarly elements;" then the doctrine of the Atonement; then the Athanasian Creed; then the rite of infant baptism; then the authority of the Episcopate; then the doctrine of the Trinity; then the validity of the historical evidence; then all the peculiar doctrines of Calvinism; then the eternal punishment of the wicked; then the Incarnation, and the sinlessness of the Saviour; then the Canon of the Old and New Testaments, and generally the letter of Scripture, with its authenticity, inspiration, and infallible authority; then the evidence of miracles and of prophecy. Still Christ remained, and, as he thought, some doctrines concerning Christ. But at length his historic faith broke down altogether, and Christ, as well as Satan, disappeared entirely from his mental view. "My historical conception of Jesus had so gradually melted into dimness, that He had receded out of my practical religion, I knew not exactly when." "Christ and the devil had thus faded away out of my spiritual vision; there were left the more vividly God and man."

His sad career need scarcely be traced further. It may be instructive, however, to notice that long after he had discarded many of the most peculiar and fundamental principles of the Christian faith, he still spoke, with apparent warmth, of his reverence for Scripture; and even when he had conclusively abandoned all historic faith in the miracles of Scripture and the Messiahship of Jesus, he still held that he might possess the substance of Christianity. When he had given up the Bible, he writes, "Many persons will be apt to say, of course, then, you gave up Christianity? Far from it. I gave up all that was clearly untenable, and clung the firmer to all that still appeared sound." And even at a later stage, when Christ was abandoned as well as the Bible, he still clung to the belief that he had, or might have, whatever was essential to true spiritual religion; for "religion is a state of sentiment toward God," a sentiment which pervades the Bible, but which is implied everywhere, viz., "the intimate sympathy of the pure and perfect God with the heart of each faithful worshipper."

This is a mournful history; and all the more when it is viewed in the light of contrast with the opposite course of the elder brother, to whom some touching allusions are made in these pages, which can hardly fail to be read with deep interest. Thus at an early stage he writes

"One person there was at Oxford who might have seemed my natural adviser; his name, character, and religious peculiarities have been so made public property, that I need not shrink to name him mean my elder brother, the Rev. John Henry Newman. As a warm

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hearted and generous brother, who exercised towards me paternal cares, I esteemed him and felt a deep gratitude; as a man of various culture and peculiar genius, I admired and was proud of him; but my doctrinal religion impeded my loving him as much as he deserved, and even justified my feeling some distrust of him. He never shewed any strong attraction towards those whom I regarded as spiritual persons; on the contrary, I thought him stiff and cold towards them. Moreover, soon after his ordination, he had startled and distressed me by adopting the doctrine of Baptismal Regeneration; and, in rapid succession, worked out views which I regarded as full-blown 'Popery.' I speak of the years 1823-6. It is strange to think that twenty years more had to pass before he learned the place to which his doctrines belonged." "In the earliest period of my Oxford residence, I fell into uneasy collision with him concerning Episcopal powers. I had on one occasion dropped something disrespectful against bishops or a bishop-something which, if it had been said about a clergyman, would have passed unnoticed-but my brother checked and reproved me-as I thought, very uninstructively-for wanting reverence towards bishops.' "To find my brother thus stop my mouth, was a puzzle, and impeded all free speech towards him. In fact, I very soon left off the attempt at intimate religious intercourse with him, or asking counsel as of one who could sympathize. We talked, indeed, a great deal on the surface of religious matters: and on some questions I was overpowered, and received a temporary bias from his superior knowledge; but as time went on, and my own intellect ripened, I distinctly felt that his arguments were too fine-drawn and subtile, often elaborately missing the moral points, and the main points, to rest on some ecclesiastical fiction: and his conclusions were to me so marvellous and painful, that I constantly thought I had mistaken him. In short, he was my senior by a very few years; nor was there any elder resident at Oxford, accessible to me, who united all the qualities which I wanted in an adviser."

Again, at a later stage, we find him saying

"Now began a time of deep and critical trial to me and to my creed. The Tractarian movement was just commencing in 1833. My brother was taking a position in which he was bound to shew that he could sacrifice private love to ecclesiastical dogma; and upon learning that I had spoken at some small meetings of religious people, (which he interpreted, I believe, to be an assuming of the Priest's office), he separated himself entirely from my private friendship and acquaintance. To the public this may have some interest, as indicating the disturbing excitement which animated that cause; but my reason for naming the fact here, is solely to exhibit the practical positions into which I myself was thrown. In my brother's conduct there was not a shade of unkindness, and I have not a thought of complaining. My distress was naturally great, until I had fully ascertained from him that I had given him no personal offence."

The Elder Newman.

And again, at a still later period

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"How many of my seniors at Oxford I had virtually despised, because they were not evangelical! Had I had opportunity of testing them spiritually? or, had I the faculty of so doing? Had I not really condemned them as unspiritual barely because of their creed? My heart smote me on account of one. I had a brother, with whose name all England was resounding for praise or blame: from his sympathies, through pure hatred of Popery, I had long since turned away. What was this but to judge him by his creed? True, his whole theory was nothing but Romanism transferred to England: but, what then?" "My brother surely was struggling after truth, fighting for freedom to his own heart and mind, against Church articles and stagnancy of thought. For this he deserved both sympathy and love; but I, alas! had not known and seen his excellence. But now God had taught me more largeness by bitter sorrow, working the peaceable fruit of righteousness. At last, then, I might admire my brother. I therefore wrote to him a letter of contrition. Some change, either in his mind or in his view of my position, had taken place, and I was happy to find him once more able, not only to feel fraternally, as he had always done, but to act fraternally. Nevertheless, to this day it is to me a painfully unsolved mystery, how a mind can claim its freedom in order to establish bondage. For the peculiarities of Romanism I feel nothing, and I can pretend nothing, but contempt, hatred, disgust, or horror. But this system of falsehood, fraud, and unscrupulous and unrelenting ambition will never be destroyed while Protestants keep up their insane anathemas against opinion."

The case of the two brothers suggests some seasonable lessons as to the present practical duty of the Government and people of England. The first and most urgent duty of both is to secure a radical reform in the universities of Oxford and Cambridge so as to prevent, if possible, the increase both of superstition and scepticism in institutions which ought to be nurseries alike for the Church and the Commonwealth. We have no hesitation in saying, that whatever arguments may be urged in defence of subscription to articles on the part of the teachers, no good reason can be alleged for the compulsory imposition of subscription on the students, as a condition for their receiving the benefits of a university education, and that its effect on the minds of many is deeply injurious. But the abolition of the students' test will be of little avail, unless also some more effectual provision can be made for a sound system of theological education. Had there been three such men in Oxford as Owen, Baxter, and Howe, at the commencement of the Tractarian heresy, it would have been nipped in the bud. At present, the course of preferment lies not from the church to the university, but from the university to the church; and hence the men of age and standing and influence are draughted off,