roposition. That is all I am anxious about
at present. If so far, at least, we may not patch up the divorce
which Mr. Newman has pronounced between the 'intellect and the 'soul,'
it is of no use for us to talk about the matter. I say that Lord
Herbert's articles--"

"There again, 'articles,'" said Fellowes; "I hate the word; I could
almost imagine that you were going to recite the formidable Thirty-nine."

"Rather, from your outcry, one would suppose I was about to inflict
the forty save one: but do not be alarmed. The articles neither of
Lord Herbert's creed nor of your own, I suspect, are thirty-nine, or
any thing like it. The catalogue will be soon exhausted."

"Here again, 'creed': I detest the word. We have no creed. Your very
language chills me. It reminds me of the dry orthodoxy of the 'letter,'
'logical processes,' 'intellectual propositions,' and so forth. Speak
of 'spiritual truths' and 'sentiments,' which are the product of
immediate 'insight,' of 'an insight into God,' a 'spontaneous impression
on the gazing soul,' to adopt Mr. Newman's beautiful expressions, and I
shall understand you."

"I am afraid I shall hardly understand myself then," cried Harrington.
"But let us not be scared by mere words, nor go into hysterics at the
sound of 'logic' and 'creed,' lest 'sentimental spirituality' be found,
like some other 'sentimental' things, a bundle of senseless affectations."

"But you forget that there is all the difference in the world between
Herbert and his deistical successors. They connected religion with the
'intellectual and sensational,' and we with the 'instinctive and
emotional' sides of human nature."

"If you think," said the other, "(the substance of your religious
system being, as I believe, precisely the same as that of Lord Herbert
and the better deists,) that you can make it more effective than it
has been in the past, by conjuring with the words 'sensational and
intellectual,' 'instinctive and emotional,' or that the mixture of
chalk and water will be more potent with one label than with the other,
I fancy you will find yourself deceived. The distinctions you refer
to have to do with the theory of the subject, and will make din enough,
no doubt, among such as Mr. Newman and yourself; but mankind at large
will be unable even to enter into the meaning of your refinements.
They will say briefly and bluntly, 'What are the truths, whether, as
Lord Herbert says, they are "innate," or, as you sa