nd Ussher
and Hammond, and Bramhall and Butler.

But, beyond this, his present view of the English Church appears to be
incompatible with that fierce and internecine hostility to the claim
upon the loyalty of her children which is really essential to clear the
act of perverting others from her ranks from the plainest guilt of
schism. It is not merely that the nobleness and tenderness of his nature
make his tone so unlike that of many of those who have taken the same
step with himself. It is not that every provocation--and how many they
have been!--every misunderstanding--and they have been all but
universal; every unworthy charge or insinuation--down to those of
Professor Kingsley, failed to embitter his feelings against the
communion he has deserted and the friends whom he has left. It is not
this to which we refer, for this is personal to himself, and the fruit
of his own generosity and true greatness of soul. But we refer to his
calm, deliberate estimate of the forsaken Church. He says, indeed, that
since his change he has "had no changes to record, no anxiety of heart
whatever. I have been in perfect peace and contentment. I never had one
doubt" (p. 373). But, as we have seen already, this was always the
temporary condition in which every new phase of opinion landed him. He
was always able to build up these tabernacles of rest. The difference
between this and those former resting-places is clear. In those he was
still a searcher after truth: he needed and required conviction, and a
new conviction might shake the old comfort. But his present
resting-place is built upon the denial of all further enquiry. "I have,"
he says (p. 374), "no further history of religious opinions to narrate":
and some following words show how entirely it is this abandonment of the
idea of the actual conviction of truth for the blind admission of the
dictates of a despotic external authority on which he rests.

* * * * *

There is another deeply interesting question raised by Dr. Newman's
work, on which, if our limits did not absolutely prevent, we should be
glad to enter. We mean the present position of the Church of Rome with
that great rationalistic movement with which we, too, are called to
contend. Everywhere in Europe this contest is proceeding, and the
relations of the Church of Rome towards it are becoming daily more and
more embarrassed. Mr. Ffoulkes tells us that "the 'Home and Foreign
Review' is th