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tree; change with Thy mighty power | anti-dogmatic principle and its dethis visible world into that divine velopments." Peace of mind and world, which as yet we see not; de- a cheerful countenance are indeed stroy what we see, that it may pass the gifts of the Gospel, but they and be transformed into what we should follow zeal and faith; they believe." should follow a recognition of the severe and terrible side of religion. "I will not shrink from uttering my firm conviction," said Newman, "that it would be a gain to this country were it vastly more superstitious, more bigoted, more gloomy, more fierce in its religion, than at present it shows itself to be. Not, of course, that I think the tempers of mind herein implied desirable, which would be an evident absurdity, but I think them infinitely more desirable and more promising than a heathen obduracy, and a cold, self-sufficient, self-wise tranquility." The vital question with Newman, as he himself has said, was How were we to keep the Church from being liberalized." And the final answer was given in his own action-by accepting all truth, like a perplexed child, from the lips of the Queen of Saints, the Holy Roman Church, the mother of us all. "I come, he might have exclaimed, like Charles Reding of his own Loss and Gain, "O, mighty Mother, I come, but I am far from home. Spare me a little; I come with what speed I may, but I am slow of foot, and not as others, O mighty Mother." In the divine darkness of her bosom there was rest. Those who look upon Newman's solution of the difficulties of our time as an impossible solution need hardly trouble themselves with his singular reasonings. The title of the fifth chapter of his Autobiography, "Position of my mind since 1845," will suffice-as if during

Newman and those who thought with him had little friendly feeling for the Puritans of the seventeenth century. It was noted by Clough in 1838 that assent could hardly be obtained at Oxford to an assertion of Milton's greatness as a poet. Yet Yet Newman was indeed in one sense, and a very real sense, a Puritan of the nineteenth century. He rose in the pulpit of St. Mary's not only to rebuke the worldliness of the world, but to protest against the religion of the day, which had dropped one whole side of the Gospel-its austere character; which included "no true fear of God, no fervent zeal for his honor, no deep hatred of sin, no horror at the sight of sinners, no indignation and compassion at the blasphemies of heretics, no jealous adherence to doctrinal truth, no especial sensitiveness about the particular means of gaining ends, if only the ends be good, no loyalty to the Holy Apostolic Church of which the Creed speaks, no sense of the authority of religion as external to the mind-in a word, no seriousness. These are the words of a Puritan―a Puritan who was also a Catholic, and here lay his power with higher minds in an age which had yielded to the sapping in of material influences, which had grown soft and self-indulgent, and which was bewildered by confused voices that seemed only to announce intellectual anarchy. "My battle," Newman writes, was with Liberalism; by Liberalism I meant the

an

half of a long lifetime a position | verses. Carlyle's prime influence,

as I have written elsewhere, was a religious one. His heritage of faith was indeed transformed, but it was never cast away. To the last there remained in him much of the Puritan; but the intellectual fetters of Puritanism could not bind his growing intellect, nor could he be content to starve his emotions by excluding from view the passion and the beauty of the world. How to hold a steadfast course, how to live a spiritual life and yet be free, neither self-imprisoned in a system nor in bondage to outworn form and ceremony-this was the problem of problems with the young Carlyle. And in Goethe's life and teaching he found that problem solved. Im Ganzen, Guten, Schönen, resolut zu leben. Thus alone might the seriousness which is at the heart of Puritanism grow large, liberal, and beautiful. To attain serenity, as Goethe had attained, was indeed forbidden to him by his stormy sensitiveness and by that "intolerable sympathy with the suffering" of which an acute observer, Harriet Martineau, has spoken as character

were desirable for a thinking being
rather than a progress. "From the
time that I became a Catholic, of
course I have no further history of
my religious opinions to narrate.'
Of course: for the mighty Mother
laid her hand across the child's
weary eyes, soothed him to rest with
her immemorial croon, and while he
slept removed the hand and fixed
her bandage in its place. Yet we
heretics for whose blasphemies the
zealous champion of the faith must
needs feel compassion and indigna-
tion, may win from his teaching
something better even than its
charm and its culture; we may win
a quickened sense of the reality of
the invisible world, and a more
strenuous resolution to live with the
loins girt and the lamp lit. A
young Protestant heretic from
America, who prized at their true
worth Cardinal Newman's Verses on
Various Occasions, took courage
one day and sent a copy of that vol-
ume to the Oratory at Birming-
ham, with a request for the writer's
autograph. It was returned with
the inscription, Viriliter age. ex-
spectans Dominum-words contain-istic
ing in little Newman's best contri-
bution to his time: his vivid faith
in a spiritual world, and the call to
his fellows in an age of much ma-
terial ease and prosperity to rise and
quit them like men.

Our second prophet was laid to rest six years since under the green turf of Ecclefechan. A tomb of the prophet was built-built it may be with untempered mortar; and since then the amusement of his countrymen has been to pull out one stone and another, or scribble on their surface caricatures and insolent

of Carlyle. But by finding his true work and by desperate adhesion to it, he could gain, if not serenity, at least a counterpoise to his own tempestuous feelings. He neededI quote some words of my own now altered and amended, from an article written in The Academy on the occasion of Carlyle's death-a vast background, Immensities, Eternities, through which might wander the passion-winged ministers of his thought, Wonder, and Awe. and Adoration. But in the foreground of clear perception and sane activity all was limited, definite, concrete

right eye had been put out recog-in a beatific vision seated upon the nize, for example, the importance great white throne, but here and of religion as a factor in society? now, in this world of sinning, toiling, Mr. Mill reasoned. His reasonings suffering, striving men and women. were based on the principle that the "It is to you, ye workers," he writes, individual must take the general "who do already work, and are as happiness as his ultimate end; and grown men, noble and honorable in the reasoner is compelled to admit a sort, that the whole world calls for that questions of ultimate ends do new work and nobleness. Subdue not admit of proof in the straight- mutiny, discord, widespread despair forward sense of the term. He, the by manfulness, justice, mercy, and philosophical guide of the Liberal wisdom. Chaos is dark, deep as party, observed and reasoned, and Hell; let light be, and there is inproduced a Political Economy; and stead a green flowery world. Oh, it who have banished the orthodox is great, and there is no other greatPolitical Economy to Saturn and ness. To make some nook of God's Jupiter? No; Mr. Mill too often creation a little fruitfuller, better, observed insufficiently, or reasoned more worthy of God; to make some imperfectly, or started from princi- human hearts a little wiser, manples too hastily assumed. Carlyle fuller, happier, more blessed, less brought, at least, the complete na accursed!" Such words as these, ture of a devout and passionate man and the words-so different and yet to the aid of observing powers of not wholly alien-from the pulpit of extraordinary keenness and penetra- St. Mary's affected young and artion. And not without effect. dent spirits as words of genuine prophecy. "Early in the eighteenforties," writes Principal Shairp, "when the Miscellanies appeared, and became known to undergraduates here at Oxford, I remember how they reached the more activeminded, one by one, and thrilled them as no printed book ever before had thrilled them." And Mr. Froude's confession will not be forgotten: "I, for one (if I may so far speak of myself), was saved by Carlyle's writings from Positivism, or Romanism, or Atheism, or any other of the creeds, or no-creeds, which in those days were whirling us about in Oxford like leaves in an autumn storm."

Mr. Froude, in a remarkable passage, has described the influence of Carlyle's writings on young men who felt painfully the trouble and difficulty of the time, and were agreed to have done with compromises and conventionalities. To the young, the generous, to everyone who took life seriously, who wished to make an honorable use of it, and could not be content with making money, his words were like the morning reveille." "Carlyle's doctrine," says Mr. Morley, "has all its foundations in the purest individualism." No; it is empirical utilitarianism, confessing that it cannot prove anything with respect to ultimate ends, which cannot pass beyond individualism; and Carlyle's doctrine has its roots in God-in God, not to be revealed after death,

Organization of labor, if well understood, said Carlyle, is the problem of the whole future. A practical attempt toward its solution