whose heart was thoroughly
set upon the world to come, and, so far as human judgment could
pronounce, perfect and right before God, who cared about art at all. I
have known several very noble Christian men who loved it intensely, but
in them there was always traceable some entanglement of the thoughts
with the matters of this world, causing them to fall into strange
distresses and doubts, and often leading them into what they themselves
would confess to be errors in understanding, or even failures in duty. I
do not say that these men may not, many of them, be in very deed nobler
than those whose conduct is more consistent; they may be more tender in
the tone of all their feelings, and farther-sighted in soul, and for
that very reason exposed to greater trials and fears, than those whose
hardier frame and naturally narrower vision enable them with less effort
to give their hands to God and walk with Him. But still, the general
fact is indeed so, that I have never known a man who seemed altogether
right and calm in faith, who seriously cared about art; and when
casually moved by it, it is quite impossible to say beforehand by what
class of art this impression will on such men be made. Very often it is
by a theatrical commonplace, more frequently still by false sentiment. I
believe that the four painters who have had, and still have, the most
influence, such as it is, on the ordinary Protestant Christian mind, are
Carlo Dolci, Guercino, Benjamin West, and John Martin. Raphael, much as
he is talked about, is, I believe in very fact, rarely looked at by
religious people; much less his master, or any of the truly great
religious men of old. But a smooth Magdalen of Carlo Dolci with a tear
on each cheek, or a Guercino Christ or St. John, or a Scripture
illustration of West's, or a black cloud with a flash of lightning in it
of Martin's, rarely fails of being verily, often deeply, felt for the
time.

Sec. LIX. There are indeed many very evident reasons for this; the chief
one being that, as all truly great religious painters have been hearty
Romanists, there are none of their works which do not embody, in some
portions of them, definitely Romanist doctrines. The Protestant mind is
instantly struck by these, and offended by them, so as to be incapable
of entering, or at least rendered indisposed to enter, farther into the
heart of the work, or to the discovering those deeper characters of it,
which are not Romanist, but Christia