moral truths, so as not to grow upon the spiritual eye by contemplation, nor to germinate in the spiritual mind by approbation; but because, in point of fact, they were impressed, in their whole fulness, on the mind of the infant Church, and, like Minerva, were born full grown and complete in all their parts. In the mind of individual Christians, indeed, they do so expand and germinate ; and we may as well add, for clearness, that propositions which are but analytical of the collective Church's experience, are synthetical to believers one by one; and that these dogmatic statements are, in many cases, inestimably advantageous, in directing the disciple's mind to a right apprehension of the revealed Objects. In the mean time to speak at length of the gifts, moral and intellectual, called forth by these investigations, or of their inherent dignity, greatness, fruitfulness, would be hardly even becoming while the words remain on record of one, who cannot at least be accused, as others might be, of theorizing on the mere creature of his imagination, or of praising works which he has not studied.

b

'Still, though the foundations of the faith were fully realised from the first, other principles there were no doubt, and very far from unimportant ones, which were deposited, as it were, in germ within the bosom of the Church; that her internal action might gradually nurture them, or external circumstances hasten their appearance on the surface. And on these subjects the Church herself does form synthetical judgments, by dint of moral action and meditation. In other doctrines, again, the spiritual experience, which she accumulates from age to age, forms a most important part of the premises to be taken into account; here then also part of the

b See the 14th of Mr. Newman's University Sermons.

The following admirable observations of Mr. Mill will illustrate the indispensable importance of ever keeping alive within the Church the vivid memory of her earlier and mediæval period, through the din of present action and controversy; while they also point out the great advantage of her maintaining formulæ and expressions which have come down to her, though the present generation of believers may be far from entering into their real force. (Vol. ii. p. 257.) "There is a perpetual oscillation in spiritual truths, and of spiritual doctrines of any significance, even when not truths. Their meaning is almost always in a process either of being lost or of being recovered: a remark upon which all history is a comment. Whoever has attended to the history of the more serious convictions of mankind, of the opinions by which the general conduct of their lives is, or as they conceive ought to be, regulated, is aware that while recognising verbally the very same doctrines, they attach to them at different periods a greater or less quantity, and even a different kind of meaning. The words in

premises are synthetical. And it should be pointed out distinctly, that when this theory of "development" is maintained, it is not necessary, in order to account for it, to allege, as the cause of such maintenance, the necessities of some immediate object, or undue sympathy with some external system. If developments had not existed in Christianity, it would have been necessary to suppose that God worked a continued miracle, to separate off Christian from all other religious and moral truth. It is of the very nature of moral belief, that the same principles shall appear in each successive age, in a new aspect, or a more advanced growth, or more harmonious proportions.'

Here then, as in other cases, Mr. Palmer has rather understated than over-stated the opinions which I, for one, entertain but I must be allowed at the same time to add, that here, as in other cases, he does not seem to me so successful in answering them as in stating them; indeed it should be said in justice to him, that he only professes to throw out hints in the way of answer, as he cannot now discuss this very extensive subject.' (p. 61.) Mr. Palmer seems to have been hardly prepared for a plea of 'justification;' and has directed, therefore, his main strength against a plea which I by no means put forward, that of 'not guilty.'

My difficulty in defending this doctrine of development,' arises from my inability to conceive, how any one can have, for a single day, pursued a course of moral and religious action, and yet deny it. Confining our view to natural religion, it is by moral action under this visible system, and thus only, that we learn, in varying but continually increasing degrees, the very meaning of those qualities which, in their perfection, we attribute to God. From a father perhaps we derive our first notion of justice; from a mother, of loving tenderness; and thus in our gradual progress, every perception of good in others, every growth of it in ourselves;

their original acceptation connoted, and the propositions expressed, a complication of outward facts and inward feelings, to different portions of which the general mind is more particularly alive in different generations of mankind. Το common minds, only that portion of the meaning is in each generation suggested, of which that generation possesses the counterpart in its own habitual experience. But the words and propositions lie ready, to suggest to any mind, duly prepared, the remainder of the meaning."

every strengthened and confirmed habit of love, of unselfishness, of diligence, of self-denial, of humility, of obedience, to which this external and social system is, by God's appointment so well calculated to minister; all unite in this one result, of gifting us with a deeper insight into the perfections of the Divine Nature.'d Nor is it merely that we learn more fully the meaning or the application of those truths we know (though the distinction Mr. Palmer here draws is not to me obvious); in the strictest sense of the word we acquire new truths. To take one or two out of a thousand instances, --we learn that God is just: if we are careless and worldly, the dogma remains barren and unfruitful; but if we habitually realise and contemplate it, we learn to carry on this truth into a further development; that our conduct here will have a decisive influence on our lot hereafter. Or we learn that God is merciful as well as just; we gradually learn that such a belief involves the doctrine of a particular Providence, and is inconsistent with the idea that the course of phenomena is governed by fatal and unbending laws, irrespective of that great end, our moral probation. Now no one would say that it involved any denial of this principle, if an inspired prophet having communicated a Revelation of God's attributes, were to say-here is the whole truth'-or here is the whole counsel of God,'-or the like. declarations could never be naturally taken to imply more, than this is all which I tell you in the way of Revelation take it, appropriate it, develop it, for yourselves: but I have no more to tell you than I have told you.' Nor, I think, in the parallel case would any one naturally understand those solemn texts cited by Mr. Palmer, (p. 58,) in any different sense. To say indeed that this process of development ceases, as if by some standing miracle, under the Gospel, would be quite natural, if the history of the Church appeared to require such a statement: but when the facts of Church History precisely tally with what our knowledge of human nature and of moral habits would lead us to expect, some better reason surely must be given for our receiving

:

On the Synagogue and the Church,' pp. 7, 8.

Such

such a statement, than merely that its denial is absolutely fatal to the pretensions of 'high-church' Anglican theology.

Mr. Palmer indeed compares this doctrine to rationalism; nevertheless it has been the principal object of this chapter to place these two philosophies in marked and pointed contrast. And in truth the question, whether we should begin by believing and at once act; or whether we should begin by inquiring and abstain from moral action;-does seem sufficiently vital and fundamental. In one point they agree, and only in one; in clashing with the principles of conservatism. But then, how these principles can be placed on any philosophical basis at all, or how they can be so much as stated plainly and consistently, without disclosing features which would repel the most cowardly and the most indolent, I have never been able to learn.d

Lastly, Mr. Palmer and others say, that at last the principle of development is only a negative argument in favour of Roman doctrine. I have never claimed it as being more. The positive arguments arise from the authority of the Roman Catholic Church and of holy men ;-whatever be the value of those arguments, which this is not the place to consider. But when it appears that there is no one tenet of the Roman Church, which could not quite conceivably have arisen from the development and combination of doctrines declared by the Apostles, then this principle of development does establish, that, to speak positively against these tenets as false and corrupt, is as weak and shallow intellectually, as I have already argued it to be arrogant and irreverent morally.e

d See On Mill's Logic,' p. 352 and p. 362.

e I am much concerned at being obliged to crowd into a note the observations I had promised on St. Alphonsus: but space forbids the enlargement on the subject which I could wish. No one affects me so much as a devotional writer; and I speak therefore with some claim to be heard, when I give an opinion on matters of fact connected with his writings. Though a copious, he is very far from a various writer: on the contrary, in all his devotional works there is a continual recurrence of four leading ideas, which seem his habitually prominent subjects of thought. I. The miraculous love of our Blessed Lord in His Passion; II. in giving Himself to us as our sacramental food; III. that union with Him is perfect happiness, and separation from Him the only real misery; IV. that the

7. The very same principles, which have actuated the Church in her dealings with her children, have also governed Blessed Virgin's intercession is all-powerful with Him. Of course, when one reads the Glories of Mary,' one must expect that the chief subject shall be what the title professes; but it is impossible to read his ordinary works with any fairness, and doubt for a moment, (even apart from the feeling which would lead any ordinarily humble mind to take on faith that so great a Saint did not err in such a particular, see pp. 427, 8,) that his feeling of 'latria' is exclusively given to God. One illustration I may especially mention: the idea of union with our Blessed Lord, to which I lately alluded, is peculiarly the ascription to Him of a Divine attribute: now I will take upon myself to maintain a negative, and deny that any expression will be found throughout his writings in regard to the Blessed Virgin, of a similar nature.

Now take a few extracts from his writings selected almost at random.

All the holiness, all the perfection, of a soul consists in loving Jesus Christ our God, our Sovereign Lord and our Saviour. "There are some men,' says St. Francis de Sales, who place perfection in austerity of life, others find it in prayer, others in frequenting the Sacraments, others in alms-giving; but all are mistaken. Perfection consists in loving God with our whole heart.' (p. 1.) (Pratique de l'Amour de Jésus Christ.)

'Oh if men would but stop, when they behold a crucifix, to consider the love which Christ bore for each one of them. "With what love," says St. Francis de Sales, "should we not be enkindled at the sight of the flames of love which burn in the bosom of the Redeemer! Oh! what blessedness to burn with the same flame wherewith our God burns! What joy to be united to God by the bonds of love!" St. Bonaventure called the wounds of Jesus Christ wounds which wound the most insensible hearts, set on fire the most icy souls.' (pp. 7, 8.)

"The venerable John Avila: "In what manner, O Thou who didst love me, shall I repay Thy love? Blood should be paid by blood. May I be covered by Thy blood; may I be nailed on that cross. Receive me, crown me with thorns, set Thyself free, that I may expose my head to the thorns. O sacred nails, leave the innocent hands of my Saviour, and pierce this heart of mine with pity and love. My Jesus, St. Paul says that Thou didst die to make Thyself Lord of the quick and the dead; not by chastisement, but by love.". . . . . (p. 9.)

means.

.....

But to arrive at perfect love of Jesus Christ, we must employ the necessary There are four mentioned by St. Thomas Aquinas: 1. to have a continual memory of the benefits of God, as well general as particular; 2. to consider the infinite goodness of God, who is always ready to do us good, and asks in return only our love; 3. to avoid with care the least thing that can possibly displease Him; 4. to renounce all the sensible goods of this earth, riches, honours, pleasures of the senses. Father Tauler adds, that another great means of obtaining perfect love of Jesus Christ is to meditate on His holy Passion.

Who can deny that devotion to the passion of Jesus Christ is [of all] the most useful, the most tender; the most pleasing to God, that which consoles sinners most efficaciously, that which enkindles most loving souls? And whence do we derive certainty of pardon, strength against temptations, hope of paradise? whence do we