The third error, and a sad one it is, is found in the denunciatory and pharisaical way in which evil men and opposers are spoken of. "Abhor that which is evil," is, indeed, the divine rule. But surely the Lord weeping over Jerusalem is the pattern of a Christian's temper towards fellow-men in error or in sin. There seems to be a strange perversion, in this regard, in many quarters, just now. Charity is supposed to be an indifference to truth-coupled with any and all railing accusations against men. He is a bigot who holds firm to truth and law, however kindly he may judge or speak of individuals. He is a charitable man who, holding firm to no truth and no law, inveighs against, accuses, maligns, nevertheless, those who differ from him, to the full.

for a

In so-called religious biography, this spirit often runs out in interpretations of events in the orderings of Providence, which are full of spiritual pride and pharisaism. It is very easy man to say when evil befalls his neighbor, that the Lord's judg ments have descended on the sufferer. It is quite as easy when trouble comes to himself, to utter complacent words about His loving chastisements. He that does it, however, not only harms himself, but he wounds the religion of Christ "in the house of its friends."

And along with all this there often go wretched exhibitions of a "pride that apes humility." Morleena Kenwig was to say to children in the street who asked her about their French tutor, "Yes, we have a tutor, but we aren't proud, because ma says it's sinful to be proud." Morleena Kenwigses are not altogether unknown in the line of literature of which we are writing.

Now all this does infinite harm. It repels where it ought to attract. It superinduces the idea of sham, where all ought to be most real. We believe Sydney Smith spoke truth when he said, "That modest and unobtrusive piety which fills the heart with all human charities, and makes a man gentle to others, and severe to himself, is an object of universal veneration and love." But the biographies which we criticise, have little enough of this. While they picture character without an intended shade, they are, really, all shadow. While they are clamorous in denunciation, they make good to be evil spoken of. They are mawkish and unreal and true manliness turns from them. They are a spiritual

shower-bath in which there comes no reaction, bringing with it the warmth and glow of a freshened life.

We are rich-let us be thankful-in biographies of which no such things as we have been saying can be justly said. But there are plenty floating about which are fairly open to these strictures, and these work with,-horrified as their authors may be to think so, these work with the sensational literature of the day, in weakening alike the intellect and the moral sense of man.

Not one of the bad and disagreeable things just named, nor of many others that might be named, is to be found in Miss Yonge's charming volume. It is a very model of what such a book should be. And of all the obligations under which its author has laid all English-speaking people, we know none greater than those which it imposes. Not the least part of its value is the proof it everywhere gives that there may be the truest, widest, most generous sympathy with high endeavor and holy purpose, without abating one jot of principle, or compromising one tittle of the truth. And this is not a teaching which is altogether needless in our day.

As we rise from reading the volume before us, we feel strongly the force of Miss Yonge's striking words in her preface:

"The need of system seems to me one of the great morals to be deduced from the lives I have here collected. I confess that I began with the unwilling feeling that greater works had been effected by persons outside the pale of the Church than by those within; but as I have gone on, the conviction has grown on me that though the individuals were often great men, their works lacked that permanency and grasp that the Church work, as such, has had."

This is a pregnant passage. It carries us straight back to St. Paul and St. Barnabas, when, after preaching the word, they "ordained them elders in every Church;" to St. Paul placing Timothy at Ephesus, and Titus in Crete; in a word to the whole systematic work of the Apostolic builders of the Church. System, or lack of system, comes out in work just as, on the one hand, the character of Christianity as an Institution is firmly grasped, or as, on the other, it is regarded as an idea, or a life, or a doctrine, or an emotion, more or less definite as the case may be, but left to float about in men's minds, and work its way in the world as it

can.

But, after all, there is more needed than system. The Jesuits in their North American Missions had system enough, but where are the results of their missions to-day? There are no abiding results to be found or shown. Many causes, no doubt, contributed to this total failure. A special one, in a special region, was the fall of the Hurons under the murderous raids of the Iroquois. But chief among all causes is the fact that the Jesuit Missionaries never rose to the purpose of founding a self-perpetuating, native Church. And the absence of this purpose will ever be fatal to the permanence of missionary work. Whatever other defects there may have been in the Jesuits' system,-and they were neither few nor far to seek,-this one is prominent and fatal.

They made and they kept their converts simply obedient children and nothing more. There was, there could be, no development of character, no lifting up of the people into proper selfreliance and self-help, no training of an order of native clergy. What the converts were in the beginning that they were, and were to be, all along in the indefinite future. There was to be no advance. The Jesuit was ever to continue the father, the ruler, the administrator, the priest, and the Indian was always to remain the neophyte. What the first mission house of Notre Dame des Anges was on the banks of the St. Charles, that the latest was to be. The earliest movement was ultimate.

How utterly unlike is this ideal to that of the Apostles and the Primitive Church! Nay, we may say, unlike to that of the Church in any century till we reach the sixteenth. Up to that time wherever the missionary goes, there comes a native Church, a national Church, with a native clergy, ritual, life. We need not pause to give details. They must occur to any reader of Church history.

Now it is easy enough to see why with and after the Trentine consolidation, Rome, in her missionary work, may have changed this Catholic mode of working. The same policy which forbade the "vote by nations" at Trent, would be shy of founding or perpetuating national Churches. But it is not so easy to see why the same line of policy should have been-happily not always-but sometimes adopted by other bodies, who have no love for Romish ways or methods. Be all that, however, as it may, we hold firmly to this thesis, that no missionary efforts in heathen lands will be

effectively permanent, except as they strive to found, and striving, do found, native churches with a native clergy and a national rite. For the rule herewith involved, we appeal to the example of the Apostles and the early, undivided Church. For proof of the working of the rule we appeal to the history of missions, earlier or later.

ART. VIII.-NEWMAN'S APOLOGIA.

APOLOGIA PRO VITA SUA. Being a reply to a Pamphlet entitled, "What then does Dr. Newman Mean?" By John Henry Newman, D.D. Fifth edition. New York, 1868.

WHETHER the obiter dictum of Mr. Kingsley in Macmillan was the cause, or only the occasion, of Dr. Newman's book is a matter of little consequence. Its result has been a work of very deep interest to the Churchman, the Theologian, and the Psychologist.

Quite as much of the same sort had been said of the author before, as is said by Mr. Kingsley in the paragraph that gave such deep offence. But nothing before this was considered as of sufficient importance to command his notice; or to justify his publication to the world of his defence of himself, his conduct, and his life; we say "his publication to the world”—since the book had been doubtless prepared for many months, to await the convenient season," and the true body of it is evidently the "History of my Religious Opinions" neatly set in a frame of Letters to and from Mr. Kingsley on one side, and the "General Answer to Mr. Kingsley" on the other.

The following quotation will give the ground of this judgment of Mr. Newman's moving cause:

"For twenty years and more I have borne an imputation of which I am at least as sensitive, who am the object of it, as they can be who are only the judges. I have not set myself to remove it, first, because I never had an opening to speak, and next, because I never saw in them a disposition to hear. I have wished to appeal from Philip drunk to Philip sober. When shall I pronounce him to be himself again? If I may judge from the tone of the public press, which represents the public voice, I have great reason to take heart at this time." p. 28. And yet as an apology for not recognizing the initials "C. K.," he declares, "Certainly I saw the initials at the end; but you VOL. XXIII.-28

must recollect, I live out of the world." (Letter V., p. 7). The echoes of the public prints, at all events, kept him well informed of the movement of the times out of which he lived, and a happy inspiration told him of the hour, and circumstance, favorable to the utterance of his defence.

We must do this gentleman the credit to say, that he has lost none of his skill in fence, or of the use of "economy." He has managed Mr. Kingsley admirably, and in the argument with that particular gentleman, has driven him into such very close quarters, that he can only use a fragment of Dr. Newman's works, to substantiate his charges. We can hardly recall any more successful generalship in war or theology.

The substance of this Article was written several months ago, for the benefit of a parishioner, who was quite bewildered for a time by the plausibilities of the Apologia. A repetition of that experience, has suggested the idea of putting it into a more permanent form than that of a MS., particularly as there seems to be a disposition in some minds to coquette with the new faith of Rome.

There are men, and Dr. Newman is one of them, who have the faculty of exciting human love, and moving human sympathy to a most remarkable degree. One necessary element in such characters is real or seeming honesty; but while the semblance of it may deceive for a time, the truth comes out at last. No man can always live a life of wilful dissimulation, and escape discovery in

the end.

It certainly is due to Dr. Newman to say, that many of his friends of better days, do yet give him their fullest love and confidence; but there has been added to these emotions, since the day of his apostacy, a deep pity. Still the multitude of Protestants and Anglicans do not hesitate to marshal themselves on the side of Mr. Kingsley, thus giving the lie to that imagined public sentiment of which Dr. N. keeps himself informed while living out of the world.

There really does not seem to be any middle ground on which one can rest, in judging his case: and perhaps the summing up of the verdict of his former friends would be, "John Henry Newman is fearfully deceived, or criminally disingenuous; he is a deluded saint, or the incarnation of Jesuitry."

The growing impression of which one is conscious during the