v 
 
 I
 
 GIFT OF 
 
 SEELEY W. Ml 1)1) 
 
 nd 
 
 GEORGE I. COCHRAN MEYER ELSASSER 
 DR. JOHN R. HAYNES WILLIAM L. HONNOLD 
 JAMES R. MARTIN MRS. JOSEPH F. SARTORI 
 
 to tkt 
 
 UNIVERSITY OF CALIFORNIA 
 SOUTHERN BRANCH 
 
 JOHN FISKE
 
 
 This book is DUE on the last date stamped below 
 
 2 5 1934 
 
 JAN 121957 
 
 Catholic union. 
 
 Southern Branch 
 of the 
 
 University of California 
 
 Los Angeles 
 
 Form I. I
 
 No. XXT.
 
 CATHOLIC UNION: 
 
 ESSAYS TOWARDS A 
 
 CHURCH OF THE FUTURE, 
 
 ORGANIZATION OF PHILANTHROPY. 
 
 F. W. NEWMAN. 
 
 LONDON : 
 JOHN CHAPMAN, 142, STRAND. 
 
 MDCCCLIV. 
 
 9 
 
 1632
 
 PB1STED BY 
 
 JOHN EDWAHD TAYLOR, LITTLE QUEEN ST8EET, 
 LINCOLN'S INS FIELDS.
 
 . 
 
 CONTENTS. 
 
 PAGB. 
 
 V 
 
 1. IDEA OF CATHOLICITY . . .1 
 
 2. ON PEOPEETY AND COMMUNISM ... 9 
 
 3. ON OEGANIZED- INSTITUTIONS ... 22 
 ,.V) 4. ON STATE AND CHUECH . . .31 
 
 5. EETEOSPECT OF THE CATHOLIC CHUECH . 40 
 
 i*' f . 
 
 6. PEESENT STATE OF PEOTESTANTISM . . 47 
 
 ' 7. gBOBLEM OF EECONSTBUCTION ... 57 
 
 8. DOCTEINES OF ,THE FUTUBE CHUBCH 72 
 
 10. EEFOEM OF THE SUNDAY 101 
 
 9. WOKK OF THE FUTUEE CHUECH ... 90
 
 CATHOLIC UNION. 
 
 1. IDEA OF CATHOLICITY. 
 
 THE Eoman Church has always laid claim to be commen- 
 surate with the whole human race, and nothing has more 
 induced largehearted persons to cling to her communion 
 than this idea of Catholicity. Since Protestantism has been 
 fully revealed to Europe, its scandal and blot has been in 
 the divisions of its professors. Its progress in Germany 
 was ruined, and the Thirty Years' War made possible, by 
 the mutual enmities of Lutheran and Calvinist. In Great 
 Britain it was weakened and imperilled, and the civil war 
 caused, by the attempt to enforce Episcopalianism on Scot- 
 land and suppress Puritanism in England. Since toleration 
 has been established, many have been the sighs after a com- 
 prehensive church, many the attempts made by seceders to 
 establish churches truly catholic. Yet all have failed ; nor 
 is it difficult to see why. Every Protestant church hitherto 
 has attempted to take theological truth as its foundation ; 
 while the very point on which good men are at variance is, 
 what is theological truth. One man mnst have the doc- 
 trines of the Trinity and Atonement enforced in his church, 
 because they are " the truth ;" another is willing to admit 
 
 B
 
 2 CATHOLIC UNION. 
 
 Trinitarians, as individuals, but cannot endure the enforce- 
 ment of their doctrine, because he believes it to be false. 
 One must have, another will not have, Baptismal Regenera- 
 tion, or Episcopal power to remit sins, or Predestination, or 
 an Eternal Hell, or Original Sin, or an Authoritative Church, 
 or an Infallible Bible. Thus Protestantism has legitimately 
 worked out the result, that, in our present stage of igno- 
 rances and prejudices, all free churches must be sectarian. 
 A national church (so called) is likely to be a large sect, but 
 a sect it is, and generally one of a very arrogant and ob- 
 structive kind. 
 
 Two questions now arise. 1. How ought the members 
 of different churches to feel and act towards one another ? 
 2. Ought we to abandon the idea of Catholicity as a dream ? 
 
 The former question has much similarity to that concern- 
 ing Nationalities. In times of confusion and violence, every 
 rude and strong people endeavours to extend its sway over 
 its neighbours ; and every successful power begins to dream 
 of Universal Empire. The word Empire probably excited 
 in Charlemagne, as the word Church in the Popes and in 
 many a Protestant prelate, a belief of his right to universal 
 obedience. But the resistance of man, claiming equal rights 
 with man, gradually teaches nations that universal sway is 
 impossible, and that each nation must submit to co-ordina- 
 tion with others. Before this stage is reached, each is seek- 
 ing the destruction and absorption of the rest; no moral 
 relationship of nationalities is conceded. But after each is 
 convinced that all have an equal right to existence, moral 
 action between them becomes possible and commences. 
 
 So too, as long as different churches are under the delu- 
 sion that they have, each of them, a divine right to com- 
 mand the obedience of the rest, they remain in implacable 
 hostility, and no moral relations can exist. It is said that 
 persons afflicted with monomania are sometimes cured by
 
 IDEA OP CATHOLICITY. 6 
 
 mere juxtaposition, since each sees the error of the other m 
 so vivid and ludicrous a light. Something of the kind has 
 gone on among Protestants. Members of different churches 
 see that a claim which is made by all over all is selfdestruc- 
 tive; that no church has any divine guarantee of infallibi- 
 lity ; that therefore no one has any power or right authori- 
 tatively to declare "the truth;" and that it is pride, misan- 
 thropy and folly in a church to disown other churches, just 
 as in a nation to disown other nations, or a man other men. 
 In short, thousands of us have learned, that though as a 
 matter of convenience separate churches or sects must exist, 
 yet each sect ought to be in friendly relations to every other, 
 and moreover ought to desire that every other may perfect 
 its best fruit, so that each may learn whatever another has 
 to teach. 
 
 It is true, that few Christians who have any zeal at all 
 for their creed can contemplate complacently any moral re- 
 lations with a Mussulman mosque or Jewish synagogue. 
 Yet there is no halting place for a truthseeker between this 
 conclusion and the narrowest bigotry ; and it is probable 
 that those who read these pages will need no proof that it is 
 bigotry to lay down that Unitarians or Mussulmans or Jews 
 cannot be good men. We cannot worship with Mussulmans 
 nor with Jews, any more than with Romish priests, if we 
 disbelieve the substance of their prayers or the sanctity of 
 their emblems ; but we nevertheless may wish that they all, 
 and all men, may have the free exercise of their religion, pre- 
 suming it to contain nothing immoral ; and that all religious 
 communities may maintain friendly relations with all others, 
 again supposing the others to act morally. Yet I do not 
 imagine this to be any way possible, towards those religious 
 communities which preach their own divine right : for this 
 is to proclaim war against the rest, and makes amity im- 
 possible. 
 
 B 2
 
 4 CATHOLIC UNION. 
 
 But now recurs the other question, Are we to abandon 
 as a dream the idea of Catholicity? Rather, have we not 
 laid a new foundation for that idea, from the day in which 
 we have begun to recognize, as in moral amity with us, 
 other churches, having different tenets from ours ? Hereby 
 we admit moral union in spite of ecclesiastical separa- 
 tion. Indeed, to deny the propriety of this is inhuman, 
 and is almost unimaginable in those who have renounced 
 the principle of persecution. If it is not right to treat 
 a man as a felon, because he has what we think to be 
 a false creed, we must treat him as an innocent fellow- 
 citizen; in other words, we must be in moral relations 
 with him. It is true, these relations need not be intimate. 
 We cannot associate with many, nor directly cooperate with 
 many ; and we need to select our coadjutors. I do not 
 expect or hope that men will follow the results of their the- 
 ories to the sacrifice of their prejudices. Still, in spite of 
 reaction towards forms and creeds, the winning principle of 
 the Age seems to be this : The Moral is higher than the Ec- 
 clesiastical. We are learning that right creeds are but 
 means of becoming letter men; and that goodness (in the 
 truest sense) is the end proposed ; and we have daily proof 
 that persons who agree with us more minutely in theologi- 
 cal creed are by no means always so trustworthy in various 
 virtues as others who differ from us. The true union be- 
 tween man and man in the highest and closest human friend- 
 ship turns on a reciprocal trust in one another's virtue ; and 
 thousands are become so sick at heart of the pretensions of 
 creeds, that they often ask, whether tli union si good men, as 
 such, is for ever to be impossible. This question is nothing 
 but the aspiring of the heart towards the true Church of the 
 Future, a union of those who look on that part of man, in 
 which he is said to be like to GOD, as his best and noblest ; 
 and who dedicate themselves to the cultivation of this.
 
 IDEA OF CATHOLICITY. 5 
 
 Such a catholic union would have no religious creed what- 
 ever : and so far from bearing within it the sectarian princi- 
 ple of Protestantism, it would embrace Jews, Turks, Arabs, 
 Hindoos, Chinese, Christians, Theists, Pantheists and Athe- 
 ists, whenever they were sincere, and personally virtuous. 
 They might retain their religious distinctions, like the " Or- 
 ders" in the Church of Rome : yet in the contact of friend- 
 liness the stronger element would attract and gradually over- 
 power the weaker, exactly as we see in scientific truth. As the 
 doctrine of Ptolemy was superseded by that of Copernicus, 
 and Copernicus was swallowed up in Newton, so will it be 
 in regard to religions, when that misanthropic and perni- 
 cious bigotry is tamed, which continues to disgrace the 
 theory of Christianity and the practice of so many of its 
 professors. Those who believe their creed likely to win 
 proselytes by closer contact, will rejoice in the breaking 
 down of the barriers by which at present every sect in its 
 turn fortifies itself against the access of argument and evi- 
 dence. One who is confident in the truth of his own creed 
 ought to be anxious that it may have friendly opportunity 
 to diffuse its light ; and one who has weak convictions ought 
 to feel it absurd to shut out other men's light. Only, let 
 that chicanery and crookedness be excluded, which fanati- 
 cism and worldly interest propagate. Indeed, they will ex- 
 clude themselves by their overweening pretensions. 
 
 Knowing, as I do, that many hearts and minds are brood- 
 ing over the questions, "Ought not the sense of Human 
 Brotherhood to draw men together into a nobler and better 
 church than has yet appeared ? Is the time, or is it not, yet 
 ripe ?" I have thought it not unsuitable to offer ray con- 
 tribution towards the answer ; which, in fact, takes one into 
 the regions of Communism and of Politics, as departments of 
 Morals. I believe Communism to be one mode in which 
 human nature is crying out for a new and better union than
 
 6 CATHOLIC UNION. 
 
 has yet been achieved. But what else are all the Philan- 
 thropic movements of this half century, agaimt Slavery, 
 Cruel Punishments, Bad Jails, Intemperance, and for 
 Education, Health, Cleanliness, Relaxation, what are they 
 all but plain confessions that there is a vast class of duties 
 and doctrines which the State cannot take in hand until 
 public opinion has gone first, and on which the Church 
 ought to form and gather public opinion, if she could ; but 
 she cannot, because she is theological and ecclesiastical, not 
 purely moral. Few Christians are so bigoted as to refuse 
 to co-operate with Jews, Turks, Infidels and Heretics to 
 abate cholera and plague; many have learned to unite 
 against slavery and intemperance. All these are but gropings 
 and first steps in quest of a church of human brotherhood. 
 It is conceded, by all who have renounced the theory of 
 persecution, that citizenship is a moral, not an ecclesiasti- 
 cal or theological, union ; that a man may be a bad Chris- 
 tian, yet a valuable fellowcitizen, an honourable magistrate, 
 a venerable king. The concession is no mere theory. In 
 our Parliament and Cabinet men sit or may sit, who indeed 
 call themselves Christians, but are not admitted to be so by 
 the great Christian Churches. In our colonies the principle 
 of religious equality is firmly establishing itself as a rule of 
 politics. In India we have enacted that Mussulmans and 
 Hindoos be admitted to the high offices of State equally with 
 Christians. Thus, that social union which we call citizen- 
 ship is effectually proclaimed to be independent of definite 
 theological creeds ; yet it is a union so sacred, and so full 
 of moral moment, as to call, in extreme cases, for the mutual 
 sacrifice of life. Indeed, we need not imagine merely possible 
 events. From year to year the same field of battle is stained 
 with the blood of the Sepoy and of the English soldier. When 
 indeed their war is aggressive, I decline to use it as an ar- 
 gument here ; but when, as in the Sikh invasion, they repel
 
 IDEA OP CATHOLICITY. 7 
 
 foreign attack on Indian soil, they surely are not accomplices 
 in crime, but brothers in righteous selfsacrifice. Those who 
 are so animated by a common cause as to lay down life for 
 it and for one another, confess a moral union of a very pro- 
 found character, however intense their individual repug- 
 nances. And indeed, this it is that everywhere makes na- 
 tionality overpower special creeds. It is not by an accident 
 or unlucky blunder of politicians that the Catholic and the 
 Protestant have been equalized in our legislature ; but 
 because the Catholic soldier was needful in our armies and 
 his loyalty a delicate possession. The Turkish creed pays 
 a severe penalty for its political exclusiveness in its com- 
 parative military weakness. When it feels the necessity of 
 Christian soldiers, it will learn that nationality must eman- 
 cipate itself from creeds. We have already learned this ; 
 and though the principle is not yet fully applied in detail, 
 yet it is only a question of time. 
 
 But now, out of and beyond this, rises the new question, 
 whether that particular form of cooperation adopted in the 
 STATE exhausts all the capabilities of our moral nature. In 
 truth, the question answers itself; that is, every Philan- 
 thropic movement of the past distinctly answers, No. Nor 
 is the reason obscure. The State acts directly by compul- 
 sion and command ; and to give efficacy to its enactments, 
 they must be generally approved and not intrinsically im- 
 practicable. A process of enlightenment and persuasion 
 needs to precede State-legislation. A rigorous and even 
 military Executive which strictly abides by simple and 
 good laws preenacted, will tend to the high prosperity of a 
 country ; but where, through the injustices perpetrated by 
 conquest, and the blunders and complications of codes and 
 statutes, the great disease of a country is in its Laws ; where 
 every bad law is, or is supposed to be, a source of gain and 
 advantage, and a vested right, to influential persons and
 
 8 CATHOLIC UNION. 
 
 parties ; here the chief service demanded of the Executive 
 government is an improvement of the law, yet this is pre- 
 cisely the thing which is hardest to effect by direct effort. 
 Every statesman will concede that West Indian Slavery could 
 not have been abolished, had not the philanthropic associa- 
 tions laboured for thirty years previously. Illustrations very 
 different in kind would be easy to give, but they are need- 
 less. I am here satisfied to insist, that every Christian, 
 who, however firmly attached to his creed, approves of 
 uniting with its rejectors in pursuing a philanthropic and 
 moral object, (as Human Freedom, Improved Treatment of 
 Criminals, Care of Orphans and of the Children of criminals, 
 Reform of martial law and of the military oath,) every Chris- 
 tian, I say, so uniting concedes the principle, that a volun- 
 tary Moral Union with persons differing from him in creed 
 may be highly expedient, and indeed so expedient as to be- 
 come in certain cases his duty. It then becomes a question 
 not of principle, but of detail, what should be the scope 
 and duration of such union. If it is right voluntarily to 
 associate for the extinction of Intemperance, for the intro- 
 duction of Orphans into families, for the Shortening of the 
 Hours of labour, for the Recovery of the Drowned, in as 
 many different organizations; it cannot be wrong in prin- 
 ciple (it will at worst only be inexpedient) to join in a ge- 
 neral society ready to do one or all these things as occasion 
 admits. 
 
 But before that is possible, we must have a deeper selfcou- 
 sciousness as to the capacities of our common nature. We 
 have to feel that that common burning of the heart against 
 Injustice, that sympathy with suffering Humanity, which 
 our Antislavery movement displayed, was no accident, no 
 momentary caprice, but is everlasting, deep-smouldering 
 within, and needs but the breath of heaven or the gathering 
 of many hearts together to wake it into a steady flame,
 
 PROPERTY AND COMMUNISM. 
 
 the altar-blaze for the Church of the Future ; which will be 
 truly catholic, that is, commensurate with human virtue. 
 Starting from human nature as it is, it will aid to develop 
 it into what it may be; not accepting political enactments 
 nor conventional practices nor theological tenets as a final 
 test of Eight, but always reaching out towards fuller Jus- 
 tice, and through Justice to a more abiding, universal, and 
 active Good Will. 
 
 2. PROPERTY AND COMMUNISM. 
 
 Poets have always represented the primitive age of Gold 
 as enjoying all things in common. So, whenever any strong 
 religious or even moral impulse puts a common enthusiasm 
 into men, and blends them into a new unselfish union, the 
 desire rises of getting rid of private property, which, as con- 
 nected with much that is mean and evil, is judged to be 
 unworthy of men in whom high moral influences predomi- 
 nate. The theory of this was enunciated by Plato ; the 
 practice of it was enforced by Jesus. Not only his imme- 
 diate apostles, but the earliest Jerusalem church, when its 
 numbers were counted by thousands, honestly obeyed his 
 precept ; sold their goods and estates, and threw them into 
 a common stock for the benefit of the whole body. Similar 
 phenomena from time to time reappear in religious commu- 
 nities, and in modern days they become the more remark- 
 able when they are found in separation from religion, as a 
 result of a merely moral enthusiasm or fanaticism, which- 
 ever it be esteemed. In France no new enthusiasm seems 
 to stir, except Communism; the tendency to which is said 
 to be also widely spread in Germany. So broad a fact sug- 
 gests, that the Church of the Future will not Jae able to 
 overlook and neglect the problem of Communism, which 
 Christianity boldly undertook, and as quickly renounced. 
 
 B 3
 
 10 CATHOLIC UNION. 
 
 Some consideration therefore of the topic seeins here not out 
 of place. 
 
 Such sacrifice of property as the earliest Christian Church 
 practised, was necessarily evanescent as a fire of stubble ; for 
 the fuel was not reproduced. The church of Jerusalem was 
 soon in profound and hopeless poverty, so that Paul and 
 others had to make collections from Christians in all parts 
 of the world for the relief of " the poor saints of Jerusalem." 
 For others to imitate such an example was too much : thus 
 the precept of Jesus was permanently overruled, and Chris- 
 tians were taught, not, to sell their goods and give to the 
 poor, but out of their abundance to be liberal. A totally 
 different kind of Communism is that of Religious Orders, 
 which recognizes the Order itself as a moral unit, not only 
 possessing private property of its own, but using that pro- 
 perty reproductively. In very modern times America gives 
 us the remarkable cases of the Rappists and the Mormons ; 
 of which the former have had time to work out their pro- 
 blem more completely. The Rappists live but to labour for 
 the community, which has therefore become inordinately 
 rich. Since they discourage marriage, (which seems to be 
 ignored among them,) their numbers are steadily and of late 
 rapidly decreasing, and their vast hoarded wealth is becom- 
 ing the exclusive property of a smaller and smaller number 
 of persons. Such is the singular termination of a society 
 which began with high aspirations after spiritual perfection, 
 and from contempt of wealth established common property. 
 The evil and the folly here evidently depends on a narrow 
 and absurd devotion to the interests of their own small 
 community, to the neglect of other men : but the example 
 does not the less instructively show the terminus to which 
 cooperative societies, such as Mr. Robert Owen planned, will 
 drive when most successful. They are not likely to forswear 
 marriage, or dwindle from a failure of population, yet each
 
 PROPERTY AND COMMUNISM. 11 
 
 society would be an Interest, rivalling and competing with 
 other societies, as certainly as now Railway Companies. 
 Communities on such a plan may have many advantages ; 
 but there is one thing which they can never do, viz. de- 
 stroy competition; for they will necessarily compete with 
 one another. To contend for them by inveighing against 
 competition in the abstract as an immoral principle, is a 
 delusion and an injustice. 
 
 So long as cooperation goes on as in a commercial company, 
 it leaves the principle of private property untouched; for 
 each member reserves property for himself, which does not 
 belong to the company. The opposite principle can never 
 become the normal one of human nature, for this plain rea- 
 son, that no man's powers are mortgaged for the benefit of 
 the whole human race indifferently. The much abused pro- 
 verb, " Charity begins at home," is a deep and incontrover- 
 tible truth. A man is far more solemnly pledged to feed 
 his wife, his children, or his aged parents, than to care for 
 his second cousin or his poor neighbours. Nor only so ; 
 but he is under stronger duty to secure that his wife shall 
 have comforts and his children education, than to busy him- 
 self to save a foreign people from starving. So, if it be 
 proposed to him to throw his fortune into a common lot 
 with 300 people, previously unconnected with him; grant- 
 ing that, in some cases, it may be an excellent speculation 
 to do this, yet it never can be (on other grounds) a duty : 
 for he is bound to look to the interest of those immediately 
 depending on him rather than that of the 300 comparatively 
 distant persons. 
 
 In a crisis of religious movement, like that of incipient 
 Christianity, family and kinsman ship is temporarily perhaps 
 broken up by the enmities which proselytism generates, and 
 by the common zeal which the new faith inspires. At such 
 a moment, community of goods among the believers is na-
 
 CATHOLIC UNION. 
 
 tural, while ardent and generous feelings prevail; yet, even 
 then, it is impossible to pronounce that to be wholesome, 
 which inevitably acts as a bait to the indolent and to the poor. 
 And so soon as the normal state recurs, when marriages 
 recommence, when parental duties and responsibilities are 
 incurred, the principle of renouncing private property be- 
 comes unnatural and unreasonable. The renunciation is also 
 conceivable in a martial community surrounded by enemies, 
 and living as it were always in camp : for here the public 
 danger forces the rights of Family to yield to those of Na- 
 tion : but with peace and safety this condition of things will 
 end. In fact, attachment to definite objects, moveable and 
 immoveable, is so deeply rooted in human nature, that the 
 attempt to tear out the principle must always, in the gene- 
 ral, be a failure; and in the particular, must destroy much 
 of happiness and of virtue, where it seems to succeed. Every 
 powerful human propensity is of course liable to become ex- 
 cessive or unseasonable ; and as the love of woman, so the 
 love of property is at once the source of numberless excel- 
 lent results and also of numerous evils. It often happens, 
 that the evil strikes the imagination more, and seems to be 
 predominant ; but that is probably a mere illusion. 
 
 The Communistic theories of modern days, as of Fou- 
 rier and of Owen, did not arise, 1 as in various religious 
 communities, from absorption in spiritual interests and from a 
 consciousness of inward union, which proceeded to long for 
 outward union also : but it was prompted by philanthropy, 
 aiming at arrangements for the physical welfare of the mil- 
 lions. Not only are our contrasts of wealth and poverty 
 painful, but great odium has fallen on private property; 
 because statute law has gone such terrible lengths in the 
 maintaining of individual rights against those of the com- 
 munity, especially in the matter of Land. In the beginning 
 of the century whole counties of the Scottish Highlands
 
 PROPERTY AND COMMUNISM. 1'3 
 
 were depopulated by landlords, to make sheep-walks ; and 
 since then, to make shooting grounds, which (it seems) pay 
 a landlord better than human tenants. In Ireland, the in- 
 veterate mal-arrangements of landed tenure have led to the 
 starvation of perhaps a quarter of a million people, and the 
 expatriation of a million more. There is surely no rashness 
 in saying that a system is fundamentally deficient and is a 
 hideous disgraceful wrong, which produces such results. 
 Nor is the case very different, in regard to the inhabitants 
 of our own great towns. When men cannot get pure air 
 or water, and are artificially forbidden to migrate to neigh- 
 bouring vacant places where each is to be had, no sooner is 
 independent thought awakened in them, than they feel that 
 the law is unjust ; and the more cogently one proves to 
 them the necessity of forbidding them to " squat " on the 
 public commons or on the parks of the rich, the more con- 
 vinced are they apt to become that the whole system of 
 society, and all the laws of property, need to be torn up 
 and reorganized. Modern Communism is the shriek of 
 outraged humanity, protesting against the doctrine that man 
 was made for landed property, and not the land for man. 
 
 Again, in England the haughtiness which separates class 
 from class, (of which the demeanour towards Domestic Ser- 
 vants is the most marked and significant fact,) gives an im- 
 pulse to Communism, wherever any freedom of thought is 
 gained. Hence in the manufacturing towns more than else- 
 where this has developed itself. 
 
 The exasperation of Communism has been also increased 
 by indignation against the doctrine of Mr. Mai thus con- 
 cerning population and poor-rates ; a doctrine which cannot 
 be shortly stated, or shortly characterized, without encoun- 
 tering the charge of unfairness. Without intending to 
 question either his benevolence or his intelligence, one may 
 remark, that the legislature, in adopting that " New " Poor
 
 14 CATHOLIC UNION. 
 
 Law which has been regarded as so flagrantly Malthusian, 
 distinctly rejected his doctrine of totally refusing support 
 to able-bodied paupers. In fact, the experience of Ireland 
 clearly showed that Malthus wholly mistook the results of 
 driving a population to despair. We may add ; recent events 
 demonstrate that he greatly underrated the power of emi- 
 gration and of free trade in provisions; and if we may 
 leave our descendants two or three centuries hence to strug- 
 gle as they best may with their own problem, we must for 
 ourselves pronounce, that the Earth is not niggard to us, 
 but abounds with sufficiency. That so large a part of man- 
 kind, and of our own nation, suffers at present from want 
 and disease and violence, we ascribe not at all with Malthus 
 to the barrenness of the soil, but with the Communists and 
 the Perfectionists to moral evils, which, if not immediately 
 conquerable, ought nevertheless to be immediately grappled 
 with. 
 
 The extreme indefiniteness of Communistic desires and 
 claims makes them dangerous in the eye of a Statesman, 
 absurd and unreasonable to a Political Economist. Surely 
 not without right. The vague expectations of advantage 
 which the Paris Communists conceived in the opening of 
 the French republic, were an augury of vast disappointment 
 and sanguinary despair. To an Economist there is nothing 
 to refute in Communism ; because it commits itself to no 
 clear and tangible assertion. But while this airy emptiness 
 of it is an excellent reason against professing in any way 
 to accede to its ranks, it ought to be observed that its in- 
 tellectual vagueness results from its being a deep emotion ; 
 and its dangerous explosiveness is also a promise of its be- 
 coming a spiritual force, if rightly guided. The rallying of 
 its English votaries to a few gentlemen who have entitled 
 themselves Christian Socialists, seems to attest that great 
 numbers, in whom Socialism is an aspiration dimly under-
 
 PROPERTY AND COMMUNISM. 15 
 
 stood, will lay aside fanaticism and pedantic adherence to 
 any definite forms, whenever abler minds guide them into a 
 substantial realization of their fundamental desire. Indeed 
 neither Religion nor Philosophy can effect its aim of uniting 
 mankind in goodness and affection, if it evades (as hitherto) 
 those questions concerning Property, on which the physical 
 welfare of our millions depends, and especially concerning 
 Property in Land. 
 
 This is not the place to discuss such a topic any farther : 
 it will suffice to point out in what direction to look for a 
 remedy which may satisfy all the higher desires of commu- 
 nists. I will venture to express the remedy in the form of 
 a Rule: viz. "To make all things common, which in their 
 " own nature can be common, but to keep all other things 
 " in their own rank of more or less exclusiveness." The 
 meaning of this may need to be expanded. 
 
 Pood and Clothing are in their own nature exclusive 
 possessions. The same piece of bread cannot feed, nor the 
 same coat cover, two different persons. Such tilings may 
 remain for a time in common stock, but the moment they 
 are applied to enjoyment, they are appropriated. All that 
 can be desired concerning this class of objects, is, that there 
 may be enough for the needs of all, and that each may have the 
 means of securing his share. All our lower wants, pressing 
 as they are, yet happily are finite; satiety rapidly comes on. 
 Even the extravagance of gluttony has no other effect, than 
 that more food is ordinarily produced than is strictly needed ; 
 so as to afford a margin for reduction in years of famine. 
 It is not really a great and difficult problem for a civilized 
 nation to feed and clothe all its members fully. Even sa- 
 vages can ordinarily do this adequately for their sense of 
 want ; and the power of productive industry increases ten-- 
 fold with civilization. When such a people as the English 
 cannot get the same abundance as a Mohawk or a Carib, it
 
 16 CATHOLIC UNION. 
 
 must be either through personal immoralities and neglect, 
 or through injustice in the public institutions. Even when 
 we discern the existence of the former cause, yet if it is 
 widespread and uniform, we may justly regard this itself 
 to be an effect of the latter. 
 
 The other class of objects is that which leads to all the 
 struggle and difficulty, namely, things which are not ne- 
 cessary to animal life, but the desire of which is infinite and 
 insatiable. On the possession of some share of these de- 
 pends all the superiority and glory of man : hence it is rea- 
 sonable in the poorer to desire them, and it is inexcusable 
 selfishness in the richer not to recognize that reasonable- 
 ness, and aid toward the attainment. We may surn all of 
 these up in the word Mental Gratifications, a result of 
 which is (when wisely used) mental cultivation and moral im- 
 provement. To speak generally, the tilings which minister 
 to the mind are in their nature made to be Common. The 
 same morsel of meat cannot feed two mouths, but the same 
 beautiful prospect will feed ten thousand pair of eyes, and 
 lose nothing. Light and Knowledge, Beauty of nature and 
 of art, Poetry and to a great extent Melody of sound, are 
 naturally communistic. The intensity of family life in 
 England, and the sacredness of our privacy, have issued in 
 a more exclusive aud selfish system of enjoyment than is 
 common on the European continent. Yet even here our 
 noblemen, when absent from home, open their galleries of 
 pictures or sculpture and the beautiful views in their parks 
 to the well dressed part of the nation. And we are moving 
 on. Not only is there a growing sense how far we are left 
 behind other nations in this sort of liberality, but the in- 
 creased desire for Public Parks, Libraries, Museums, is the 
 commencement of a new era. It is to be hoped that future 
 time will treat it as a disgraceful selfishness to appropriate 
 to one's own sole indulgence any unique object of curiosity
 
 PROPERTY AND COMMUNISM. 17 
 
 or of high art, which, as a public possession, might have 
 ministered instruction or enjoyment to thousands. 
 
 But the educated classes owe another debt to the less 
 educated, viz. to impart some portion of their own inter- 
 course, at least when they are in bodily presence together. 
 Sir Walter Scott is said to have made it a rule always to 
 talk with everybody with whom he was long together, and 
 therefore peculiarly to his coachman. Our English habit 
 too generally is to avoid all such talk with inferiors, as 
 might interest, instruct and develop their minds and hearts : 
 hence in great measure that boorishness of the rustics, that 
 " snobbishness " of townsmen, of which refined persons so 
 unreasonably complain. Our time may be too valuable to 
 give to the society of our inferiors ; (at least let this be 
 presumed ;) but when we are with them, it is misanthropic 
 and truly selfish to shut up in our own breasts whatever of 
 knowledge or kindness we have ; and really kind people 
 are guilty of this. -All who live in educated circles may 
 impart something of grace and general culture highly de- 
 lightful to others. The mind in all its forms is an inex- 
 haustible treasure, which goes largely to waste through the 
 unnatural chasm now existing between those who have it 
 almost in superfluity and those in whom it is deficient. 
 
 The materials for mental gratification are infinite, and 
 are (for the most part) unimpaired by use : the desire also 
 is infinite : and human nature \vould be contented with a 
 scanty sufficiency for animal life, if to this were added a 
 lavish supply to mental wants. But there is one condition 
 less easy, it may seem, to fulfil, viz. to attain for a whole 
 nation adequate LEISURE. If unjust institutions subject 
 men to inordinate hours of labour, some debasement of 
 mind and immorality may be anticipated; namely, if there 
 is neither time nor energy left for mental culture : in this 
 case, even when misery is produced by the improvidence
 
 18 CATHOLIC UNION. 
 
 and vice of individuals, we must generally blame the insti- 
 tutions, which left them to be, or even made them to be, 
 improvident and vicious. Nevertheless, admitting that 
 Englishmen M'ork twice as many hours in the year as a 
 savage, the difficulty with them as to obtaining leisure for 
 mental cultivation is to a great extent factitious. To the 
 majority, one seventh part of time is actually set apart from 
 the routine of work, and nothing but evil superstition for- 
 bids the use of this for liberal culture of every kind. If 
 children were never allowed to have less than three or four 
 hours' schooling every weekday, and the Sundays were ju- 
 diciously used by adults, the existing hard labour of the 
 English people would not hinder its attaining a considerable 
 expansion of mind. 
 
 Besides, we know from other nations that there is one 
 kind of cultivation which needs no special times allotted to 
 it, and which may be shared in by the poorest. The lowest 
 Turk has personal dignity, the poorest- Brahmin has grace : 
 in each case it appears to be primitively founded in religion. 
 The Turk is profoundly persuaded of the equality, before 
 God, of the meanest believer with the loftiest : the Brah- 
 min is as assured of the superiority which his caste gives 
 him. But long ages of hereditary training have been super- 
 added to the primitive conception : hence good manners are 
 universal. Now it is here enough to say, that to cultivate 
 more of grace, cleanliness and dignity in men of our lowest 
 classes cannot be denied to be of moral importance, when 
 those who have studied the causes of that female ruin which 
 is so appalling and heartrending a phenomenon in the na- 
 tions among whom it might least have been expected, attri- 
 bute a very sensible fraction of it to the attraction felt by 
 poor girls towards men of manners more refined than they 
 meet in the men of their own rank. 
 
 Between the two extremes of bodily necessaries and men-
 
 PROPERTY AND COMMUNISM. 19 
 
 tal gratifications, lie numerous other things which are gene- 
 rally much coveted, the whole apparatus of ease, pomp, 
 power of movement, and facilities of leisure. But the de- 
 sires which give currency to Communism are (if I mistake 
 not) rather to be called republican than mercenary. It is 
 not envy for the equipages and luxury of the rich which we 
 here meet, so much as a consciousness of human equality 
 and the wish to be treated as " a man and a brother." The 
 broad chasm which separates the plebeian from the " gentle- 
 man," and forbids their social intercourse on equal terms, 
 is that which frets and chafes the Communist; and the 
 more so, when he sees that because of mere wealth a vulgar 
 and coarse man is admissible into aristocratic circles. In 
 Paris perhaps the term Communism may rally to itself those 
 who hate industry, and would fain live at other men's ex- 
 pense, without being counted thieves. But at least in Eng- 
 land it is my persuasion that the active principle which 
 excites communistic yearnings, is substantially an honour- 
 able one, a sense of the unity and brotherhood of man, a 
 desire to be recognized as a brother, and not as a mere tool 
 of industry. And this surely is a nobler impulse than our 
 money-getting classes ordinarily display. 
 
 The extravagant selfishnesses of Luxury also have exas- 
 perated Communism ; but the cure is not to be sought in 
 sumptuary laws nor in any direct prohibition ; for luxury 
 is too various and too subtle to be dealt with by a lawyer. 
 It is to be feared, that wjiere policy fosters and almost com- 
 mands extravagant pomp and luxury in princes, no national 
 opinion can adequately bridle the evil in wealthy private 
 persons. But the direction in which we have to strive, 
 seems clear; viz. to recognize the propriety of grandeur, 
 beauty and solid dignity in everything public, whether a 
 townhall or a marketplace or a museum or a church or a 
 senatehouse or a palace ; then such pomp in a prince, as is
 
 20 CATHOLIC UNION. 
 
 a mere incident of his office and implies no personal weak- 
 ness, would have nothing of bad example, and it might not 
 be impossible to frown down pampered habits in the rich. 
 But at present, the newly rich, who desire to rise into noble 
 circles, find that the way is, to launch out into elegant 
 splendour. We greatly need a religion which shall, with- 
 out sourness or narrowness of mind, teach the higher uses 
 of wealth. 
 
 Property itself is morally of two different sorts, first, 
 things desired because of their high exchangeable value, 
 secondly, things desired for their own sake. The former 
 sort may be vaguely called Money, since their value is mea- 
 sured by the money which they will fetch. Money is in fact 
 a form of Power, which, as an instrument, deserves to be 
 highly esteemed. The love of it is censurable only when 
 we refuse to sacrifice the meaner to the higher object, and 
 love it more than what is better. Manifestly it is more 
 ignoble, to esteem a picture for its commercial worth, than 
 for its intrinsic beauty or its tender associations : yet each 
 kind of esteem is in itself legitimate. But while we gene- 
 rally have to speak of the love of money as something con- 
 ceded and lawful, (for in few men is it liable to be in defect,) 
 we may use such words as honourable, benefcial, virtuous, 
 of attachment to objects which we love for their own sake, 
 and therefore desire to have as our own. The clinging of 
 the affections to old, habitual sights, is the foundation of a 
 large part of domestic and patriotic virtue, and reconciles 
 men and women to service which otherwise would be a 
 slavery. 
 
 It is only by metaphor that we can speak of persons as 
 Property; but with these also there is the distinction of 
 more or less exclusiveness in possession. A wife is neces- 
 sarily the property of one man only. Brothers and sisters 
 extend but to a few. We cannot expand the limits of a
 
 PROPERTY AND COMMUNISM. 21 
 
 Family far, without destroying the essence of family-feel- 
 ing. But beyond this, there are more distant kinsmen, and 
 friends, and neighbours, and fellovvcountrymen, and finally 
 mankind. I am aware, there are Socialists, who imagine 
 that these distinctions are to be obliterated, and who indeed 
 look forward to the relaxation of the marriage-tie as a pe- 
 culiarly notable improvement in the morality of the future. 
 Happily, we do not yet need to argue against the notion ; 
 it suffices to pronounce it a retrogression into barbarism. 
 But in making this remark, I by no means mean to imply, 
 that the law of divorce, as it exists in England, is either 
 just or expedient. That question is to be argued on its 
 own basis, especially with a view to the protection of wo- 
 men from violence. 
 
 Nor in the above has any thing been said to prejudge 
 the possibility of voluntary partnerships on a large scale. 
 If a common enthusiasm exists, powerful enough to subdue 
 the repulsion of egotism, the Mormonites offer abundant 
 proof what external successes of industry may be achieved. 
 But to enforce such a partnership would be to inflict slavery 
 as well as plunder : the real problem therefore for the Com- 
 munist is, how to infuse this common enthusiasm. It can- 
 not be generated by appealing to men's sense of INTEREST, 
 which does but intensify egotism. It is in vain to prove, 
 (if it can be proved,) that such communities are economi- 
 cally most productive. We need all to imbibe a strong 
 sense of duty, a selfabandoning spirit and a high philan- 
 thropy, before mankind can voluntarily become communists 
 and produce the result hoped for. But when those virtues 
 have become universal, there will be many forms of indus- 
 trial organization under which men can be generally pros- 
 perous. Selfsupporting communities may be one of those. 
 Thus the moral problem is the real one, how we may be- 
 come more virtuous and less selfish : and this does not mean,
 
 22 CATHOLIC UNIOX. 
 
 that we are to regard all human beings as equally entitled 
 to our service and aid. 
 
 3. ON ORGANIZED INSTITUTIONS. 
 
 If there were in us no innate love of society, we might 
 perhaps be forced to congregate and cooperate by our indi- 
 vidual weakness. But the inducement thus held out by 
 interest is far less influential than our inward impulse. 
 Man is not merely gregarious, like sheep or horses ; he is 
 essentially social and political. Indeed, upon this his moral 
 life has depended : for morality is developed out of social 
 union. 
 
 Nor in fact would a mere sense of interest have sufficed 
 to bring about cooperation so effective as that which actu- 
 ally we see on all sides. For its fullest energy it is neces- 
 sary that men's Affections be attached, their Conscience 
 awakened, and their Imagination kindled by an ideal. To 
 develop our moral nature wisely in these directions, is the 
 noble problem undertaken by Religion, but everywhere 
 hitherto most imperfectly solved. 
 
 The forming of an ideal to the Imagination is probably 
 here the fundamental matter; for on this the Affections 
 fasten themselves, and thence are transferred to all parts of 
 the community : moreover, out of reverence for this ideal 
 grows the sense of Duty, and especially, the duty of Self- 
 sacrifice. 
 
 To have an ideal for which we live and die, is a first pre- 
 requisite for a life which deserves to be called human. If we 
 had none, we should be mere creatures of desire, carried 
 away by it, as inanimate bodies by attraction or beasts by 
 their momentary inclinations : the powers of the Will would 
 be unexercised, and there would be no moral persistency. 
 According as the ideal is worthy or unworthy, the life is
 
 ON ORGANIZED INSTITUTIONS. 23 
 
 beneficial or pernicious ; but in either case it is human, and 
 it is unselfish. Onr highest ideal is (whether we know it 
 or not) a God to us ; and if we devote ourselves to it, we 
 are practical Theists, whatever our creed. He who wor- 
 ships no ideal at all, but lives for self, is the real atheist*. 
 
 So too every ideal which we admire, love, reverence, though 
 it be not our only one nor our highest, is a partial divinity 
 to us, and develops in us a part of religion. Such is the 
 case of many Institutions, especially the two known as one's 
 Country and one's Church. In strictness indeed, every in- 
 stitution is only a sort of machinery, useful for producing 
 an end beyond itself, and valued for this reason. This is 
 never forgotten in those institutions, which are intended to 
 be dissolved as soon as a defined end is gained, as, a po- 
 litical association for carrying a certain enactment. But 
 where the ends proposed are indefinite, and the duration of 
 the organism unlimited, the Affections often fasten upon it 
 as on a thing to be loved for its own sake, as on one's Club, 
 one's Eegiment, or one's University, even if we are thoroughly 
 sensible that it is a mere tool. This is really a very impor- 
 tant distinction of organisms into two classes, viz. into those 
 valued solely as means to an end, and those which are loved 
 also for their own sakes. The latter alone afford an ideal to 
 the imagination, alone have a life and a history, and in cer- 
 tain cases can command even devout selfsacrifice from their 
 members : and on this depends their vital force. Assuredly 
 superstition and fanaticism are often blended here with single- 
 hearted selfdevotion, namely, when men forget that the in- 
 stitution is admirable only as subservient to some great 
 good,_and continue to worship it even when it on the whole 
 thwarts and overthrows good. Nevertheless, where the ends 
 of an institution are numerous and vast, where it seems to 
 
 * See James Martineau's noble discourse, " Where is thy God ?" vol. ii. 
 sermon 1.
 
 24 CATHOLIC UNION. 
 
 be made not by the will of man but by the counsel of God, 
 where we distrust our own power of judging concerning its 
 utilities ; it seems to be not unreasonable to have Faith in 
 the institution itself, and to devote ourselves to it as our 
 end, believing that God uses it as his instrument for his 
 own higher ends. Such Faith in herself the Roman Church 
 freely demands ; nor would this be unreasonable, if in other 
 respects her claims could be made good. Such Faith men 
 habitually exercise in the cause of their Nationality, devot- 
 ing themselves to death for its sake, as for a final object of 
 desire. Nor is that all ; but the same wonderful phenomenon 
 shows itself (under the name of Discipline) even with merce- 
 nary soldiers, hired supporters of a power with which they 
 have nothing in common. Habit nevertheless, and the 
 sympathy of comrades, and the tradition of past exploits, 
 leads them to fall in love with the ideal of their army or re- 
 giment, be it Mameluke or Pratorian. A mere number 
 perhaps, as " the Forty Second/' kindles the soldier's enthu- 
 siasm, and he offers himself a willing victim for the honour 
 of that magical name. 
 
 The absolute goodness of an ideal eminently conduces to 
 call out devotion, inasmuch as human nature is susceptible 
 to goodness. Nevertheless, a certain blindness in the vota- 
 ries seems to be as effective in winning their whole heart, 
 as any possible loveliness in the object. Every religion has 
 its martyrs, (it has often been said,) Hindoos as well as 
 Christians ; Servetus was burnt for anti-trinitarianism, Gior- 
 dano Bruno for imputed atheism. As two eminent instances 
 of institutions, which, though variously faulty or pernicious, 
 inspired intense selfsacrifice in their votaries, we may point 
 to the Roman Republic of ancient days, and the Order of the 
 Jesuits. To the old Romans it was no poetical metaphor, 
 but a real fact, that Rome was their goddess. To her honour 
 and aggrandizement they blindly devoted themselves, tram-
 
 ON ORGANIZED INSTITUTIONS. 25 
 
 pling down all men's rights, as well as sacrificing their own, 
 for this object : and in consequence, the successes of Rome 
 form a vast and dreadful fact in ancient history. Much the 
 same may be said concerning the Jesuits. They professed 
 their Society to be merely an organ subsidiary to the Church 
 and especially to the Papal power ; yet this organ was with 
 them an end in itself, an idol of worship, to which they sur- 
 rendered their conscience and their honour, swearing to do 
 whatever their Grand Master bade them, and live or die for 
 their Order. In consequence the Order became so power- 
 ful, as first to save the falling Papacy, and next to frighten 
 it. So great was the power, and therefore so insatiable the 
 ambition, of the Jesuits, and so unbounded, so unscrupu- 
 lous, the selfabandonment of their members to the Order, 
 that the Popes and all the Catholic sovereigns at length 
 proscribed it. Such is the force of an ideal, which gathers 
 into one focus the energies of many minds. 
 
 Energy moreover is added by success. Power, it is often 
 said, tends to its own increase ; and evidently it aids to fas- 
 cinate men's minds, as indeed it is one signal attribute of 
 God, and therefore of the great agencies established by God. 
 Power also is that quality, which all minds well understand ; 
 and power to constrain other men is a possession which even 
 very vigorous minds, when deficient in justice, are apt to 
 covet. Hence an institution which starts successfully, at- 
 tracts to itself the many who bow down to power, arid the 
 few who burn to attain it. A singular problem now awaits 
 solution, whether Mormonism, after successes so unex- 
 pected, is to go on conquering, or whether it is speedily to 
 be broken up by internal quarrels and by its inherent mon- 
 strosity of doctrine. But to look back, we see strikingly 
 how Mohammedism, which at first was very feeble, became 
 suddenly strong after a few moderate, but startling successes. 
 Men certainly love to be on the winning side, and flock to it 
 
 c
 
 26 CATHOLIC UNION. 
 
 as to the cause of God, not from mere selfishness, but from 
 enthusiasm and halfenlightenment. On the contrary, every 
 Mohammedan community loses its power of proselyting, 
 from the day that its spell of divine success is broken. 
 
 Looking from without at the unreasonable and unjust 
 impulses which actuate a whole community as with a single 
 life, we call them fanatical. But inasmuch as they often 
 constitute human power of the first order, they cannot be 
 despised; and they often can no more be fought against 
 directly, than the "ruffian waves" of the sea: nothing, 
 then, is left for wisdom, but to seek an escape. But when 
 the ebb of fanaticism has steadily set in, when its selfcon- 
 fidence is broken and it comforts itself by the remembrance 
 of past victories, not by consciousness of present might, 
 we know that it can no more resume its primitive energies, 
 than an old man become young again. New organisms 
 may indeed spring out of the old trunk, as Jesuitism was 
 grafted on Catholicism ; but no permanent life is hereby re- 
 infused into a decayed system : which at most, does but 
 support its exterior greatness against attack. 
 
 It is, however, a great calamity, when those who have 
 right, and even mass, on their side, yet cannot combine 
 against a smaller power which possesses unity; barely be- 
 cause the latter has a pervading fanaticism, and the former 
 have no one predominating and concentrating impulse. I 
 conceive that this, which in political history has endless il- 
 lustrations, is emphatically true in modern England as ap- 
 plied to religious sects. Every sect is powerful, not in pro- 
 portion to its numbers, but in proportion to the intensity 
 of its action, and its determinate sacrifice of everything else 
 to the dominant ideas of the sect. Men in office dread the 
 energetic hatred of any small organized body, the extent of 
 whose influence can never be well calculated. Hence an 
 English ministry, and even an English Parliament, often
 
 ON ORGANIZED INSTITUTIONS. 27 
 
 quails before the demand of a religious faction which they 
 inwardly despise ; since, by opposing it, they know they will 
 incur fanatical enmity, and see not distinctly from whom 
 they will earn active gratitude. Such a state of things 
 makes it highly desirable, even on the ground of selfde- 
 fence, for the upholders of religious freedom, if possible, 
 to organize themselves against the encroachments and inso- 
 lence of the sects. But the mere desirableness of the thing 
 is not likely to effect it ; for interest, though an ever-acting 
 influence, does not easily unite bodies of men, unless it be 
 attached to material objects as common property. To make 
 a voluntary organic union possible and durable, there must 
 be principles loved in common, and loved so dearly, as to 
 overcome the repulsion existing between natures and classes 
 of men otherwise different. 
 
 The principle here mainly concerned is Union in Free- 
 dom; which, whatever may be pretended against it, is no 
 mere negation, much less a selfish claim. Those who say 
 that it is, tell sad tales against themselves, as showing their 
 own lack of that great basis of virtue, justice. A wild 
 beast undoubtedly loves its own liberty by a primitive in- 
 stinct ; and this same instinct we have and need ; but it is 
 not virtue. It does not imply any concern for other people's 
 liberty, or any unwillingness to enslave them. But it is the 
 peculiarity of man to limit love of his own liberty to that 
 which is just, to discern that it is just, to desire the same 
 just thing for others, ^nd to love and rejoice in liberty, 
 whenever and wherever it is established, because it is just : 
 and this is not only a virtue, but is the most royal virtue 
 of social life ; not indeed as making a man's society most 
 delightful, but as making his rule most beneficial. Hence 
 this is precisely the virtue, which, of all others, is best 
 adapted to make any social organism work smoothly, and 
 save all loss of power by inward discord. Nor only so ; but 
 
 c 2
 
 28 CATHOLIC UNION. 
 
 this is the virtue, which, above all others, has given energy 
 to Protestant sects : the very name, " Eeligious Liberty/' 
 has been their rallying cry, even when they imperfectly un- 
 derstood how far the principle ought to carry them. Look- 
 ing at their inconsistencies, we, perhaps, may be apt to feel 
 some contempt for their apparent hypocrisy ; but, it is pro- 
 bable, their error was a self deception, and, with a majority 
 perhaps, only a shortsightedness. From want of imagina- 
 tion, they could not realize to themselves cases beyond their 
 personal experience ; and they believed themselves to be 
 fighting entirely (as they were, partially?) the battle of free- 
 dom ; and to this conviction their energy was in great mea- 
 sure due. Among our old Puritans, and still more among 
 the Independents who followed them, not only many indi- 
 viduals, but emphatically the leading men, most sincerely 
 loved religious liberty as a principle. Hence the leaders 
 went so far ahead of their followers in the next generation, 
 as to lose organic connection with them. This, which has 
 left the Independents to weakness for more than a century, 
 at the same time reveals to us what had been their strength ; 
 viz., not their Bibliolatry, (for that they still retain,) but 
 their zeal for common mental freedom, which now has 
 passed from them to others. This circumstance ought, I 
 think, to convince those others, that though they may have 
 little dogmatic theology in common, yet the moral enthu- 
 siasm inspired by love of liberty which is justice under 
 another name is quite an adequate cement of union, if the 
 love be indeed sincere and intelligent. No ! we must add, 
 if it be dominant. Sincere and intelligent approval may 
 coexist with very feeble desire. Men may love justice much, 
 but personal quietness more, and this they may call peace- 
 fulness. Such will not be energetic allies ; yet they will not 
 be enemies : at worst they will be lukewarm friends, and 
 may possibly help with the purse, where they shrink from
 
 ON ORGANIZED INSTITUTIONS. 29 
 
 other support. However ; where men's heart is pervaded 
 by a dominant love of justice, where the intellect clearly 
 sees all that justice implies and requires of human brother- 
 hood, this love undoubtedly supplies an adequate bond ; 
 perhaps it is in fact the essence of all that was pure and 
 healthy in the ecclesiastical zeal of Scotch Cameronians and 
 English Independents. It is therefore, in my belief, an im- 
 pulse energetic enough to infuse life, in the latter half of this 
 nineteenth century, into a new organization for extending 
 human rights through moral union, if indeed it exists and 
 is dominant so widely as I think. 
 
 The desire of justice is no doubt often counterfeited by 
 selfish impulse ; so also is Love, namely, where men desire 
 to receive but not to give admiration, affection, and ho- 
 nour. But many phenomena of our age indicate that the 
 general heart now longs for Sympathy, not from selfish, but 
 from rightly human desire. Thousands are learning, that 
 to receive sympathy which shall be more than a lofty pity, 
 they must deserve it; and that it is deserved by personal 
 morality in its widest sense, which is at once the cement of 
 human society and the best state of the individual. If then 
 the desire of Manifested Brotherhood, as a proper result of 
 true inward growth, is widely spread, no sooner will it take 
 shape, than we may trust to see, first, a mutual respectful 
 confidence, secondly, a belief in the fruitfulness of the prin- 
 ciple which unites the members. Then an effort to coope- 
 rate will naturally follow, and out of cooperation will rise (if 
 the morality of the individuals is ripe for it) an esteem for 
 the Society as an ideal. 
 
 The power of emblems to give some image to the eye, and 
 aid the mind in recalling the Ideal of its society, is well 
 known. Every nation loves its own Mag; the Church of 
 Rome teaches her convert's eyes to be familiar with her 
 images and her draperies, even before their minds have
 
 30 CATHOLIC UNION. 
 
 learned her doctrines : our oldest and most durable brother- 
 hoods are the Free Masons and the Odd Fellows, both of 
 which anxiously accustom their members to the parapher- 
 nalia of the society. Nevertheless, the experience of Pro- 
 testantism, as in part also of Mohammedism, proves that 
 emblems are not essential, even for fanatical cooperation. 
 These communions have been not unjustly reproached with 
 making idols of propositions. The Mohammedan creed, 
 " God is one God, and Mohammed is his prophet/' is made 
 a charm, and a sacrament which covers many sins : so too 
 was the solemn league and covenant of the Presbyterian 
 North. I do not deny (but enforce upon occasion) that 
 zeal for propositioiis, like zeal for emblems, may exist with- 
 out intelligence or pure desire : yet we may deduce from the 
 fact, that a society which has a very short and clear verbal 
 creed to rally to, stands in no need of an ocular flag such 
 as pageantry gives. 
 
 But in truth, such aids are intended to make up for want 
 of intelligence, where mere numbers are needed as a defen- 
 sive mass, or coveted as a source of power. Here, however, 
 we must covet quality, more than numbers. Unless the 
 earlier members of a voluntary society be decidedly superior 
 in moral earnestness and purity to that which is allowed to 
 rule in the average of existing churches, it cannot add to 
 the moral elevation of its age. If men do not exist, who 
 are actuated by a higher morality I do not say, than the 
 old churches avow, but than that for which they cooperate 
 and act organically, no more fruitful union is yet possible : 
 but if they exist, (as every philanthropic movement exterior 
 to the churches proves,) their union will not need external 
 emblems, and need not fall into the snare of idolizing the 
 dead letter of propositions. 
 
 Lastly, it must be steadily kept in mind, that as no asso- 
 ciation can be durable, which is not loved for its own sake,
 
 ON STATE AND CHURCH. 31 
 
 independently of its immediately visible or calculable fruits ; 
 nor fruitful, which aims only at narrowly defined and pre- 
 viously recognized objects ; so no association can attain the 
 rank of a Church, unless men flock into it from the impulse 
 of desire, from what one may call a moral instinct, apart 
 from nice calculations of utility. If our hearts burn for 
 some nobler development of charity and moral unity, than ex- 
 isting churches afford ; if we feel that theological churches 
 necessarily split into a hundred pieces our common brother- 
 hood and common nationality; if we fret and burst, not, 
 to raise our own heads loftier, or to eat and dress more dain- 
 tily, but to learn and to teach the highest truths, to trust 
 and be trusted by thousands, to impart and receive all the 
 common goods of human life, to cultivate all excellence, and, 
 in the midst of diversities of trade, station, and character, 
 to realize the unity of MAN, and avow that we will no longer 
 be kept apart in schism, isolation, or hostility by any con- 
 ventionalisms of fashion or of religious dogma ; actuated 
 by such impulses, we may possibly be ripe to form a Church. 
 But this leads to speak of the Church, as distinguished 
 from the State. 
 
 4. ON STATE AND CHURCH. 
 
 The State is founded on a military, the Church on a reli- 
 gious organization. Let us grant that in the more perfect 
 and advanced stage of human nature these two must become 
 blended into a single system by their mutual relations : it 
 will not the less remain true, that in the less perfect stage 
 the two are sharply distinguishable, and, indeed, need to be 
 kept independent for the sake of both. It avails not to 
 argue with Hooker, that because (or if) the same indivi- 
 duals are included in the two organizations, therefore the 
 two are one. This is a palpable fallacy. What is commoner,
 
 32 CATHOLIC UNION. 
 
 than that the same persons belong to several societies, and 
 hold different rank in them ? The same man may be a Pro- 
 prietor of the East India Company, Manager of a Railroad, 
 Colonel in the Militia, and Member of the British Associa- 
 tion. It would be absurd to say that the societies are but 
 one, and the man must be manager in the scientific society, 
 because this was his post in a commercial body. Nor would 
 it be less absurd, though accidentally every one of these so- 
 cieties were composed of the very same persons. The man 
 who takes the lead in one, fitly marches in the rear of another. 
 This is recognized and acted on so perpetually by men's 
 good sense, that nothing but adulation and pride can lead 
 to its being forgotten in the affairs of Church and State. 
 Indeed, whatever may be advanced by speculating divines 
 concerning the propriety of the civil power, king, par- 
 liament or whatever else, assuming to be Head in religion, 
 the civil power itself is now-a-days too modest and well- 
 behaved to do so. It is useless to urge that ministers of 
 State and high Councillors ought to be religious men, and 
 well taught in religion. True : but not letter taught than 
 other men. They were not appointed to their post for the 
 sake of their religious character; there is no presumption 
 of their fitness to assume the place of religious guides : 
 hence, to do so, is not less absurd than to lay down the law 
 in matters of science. 
 
 If men could be as calm and as just in regard to religion, 
 as in regard to science, the State might give external aids 
 to religion, as it does to astronomy, without enacting the 
 doctrines to be taught ; but might distribute its patronage by 
 purely moral tests. But even if this were attained, the idea 
 of the Church would remain separate from that of the State, 
 just as now the idea of a University, or of a Physicians' 
 College : and in proportion as the State is religiously de- 
 fective, its contrast to the Church is naturally more marked.
 
 OM STATE AND CHURCH. 33 
 
 When the ruling power is appropriated by an individual 
 or a family, it is of course now and then possible, but sel- 
 dom probable, that the ruler will excel in high mental qua- 
 lities ; seldomest of all, in religion. Even when the rule is 
 strictly free, as that of the Nation ruling over itself, the 
 ruling body scarcely reaches to the average of the people 
 in moral goodness. For instance, in the United States, it 
 would not appear that the members of Congress and of the 
 Ministry have so high a tone of morals or so pure a religion 
 as the majority of the nation : at any rate they are decidedly 
 believed to fall below the best and wisest. And this neces- 
 sarily results from the finite nature of man. When we need 
 a gardener, we can get a gardener ; and if we want a scholar, 
 him also we can get : but if we seek for a gardener who 
 shall be also a scholar, this is no longer easy. So when 
 we want a legislator, who must be a man of business, ac- 
 quainted with English law and European history, and gene- 
 rally with the political side of the world, and at the same 
 time be an effective speaker and an honest man ; add to all 
 this, that he must be a man willing and able to serve the 
 public in this capacity, and it is surely difficult to get so 
 many qualities in combination. Now these qualities are at 
 least as appropriate to the office of a parliamentary man, as 
 knowledge of plants to a gardener : and as it would be ab- 
 surd to take as gardener a religious man who was lame and 
 ignorant of plants, rather than a barely honest man who was 
 skilful in this art, so in choosing civil rulers, (whether le- 
 gislators, ministers or judges,) specific ability is necessarily 
 looked to preeminently : if to this is joined so much only of 
 moral goodness as will secure faithful service, we are forced 
 to be satisfied, and indeed to think ourselves fortunate. 
 
 Thus the Platonic idea of a State in which "philoso- 
 phers " shall rule, is very far from being either attained or 
 likely to be soon attainable. The presumption is, that mi- 
 
 c 3
 
 34 CATHOLIC UNION. 
 
 nisters of State and legislators collectively will by no means 
 represent the highest moral and religious development of 
 the nation, for the very reason that they do (in a well re- 
 gulated community) represent its highest business-talent. 
 Yet it is their collective action which guides public affairs. 
 Hence, whatever the personal goodness of individual states- 
 men, the political affairs of every free and enlightened na- 
 tion will, on the whole, be conducted by a morality decidedly 
 lower than the best of the day. Are, then, these loftier and 
 purely moral energies, which can only have individual re- 
 presentation, but seldom or never a majority, in Parliaments 
 and Cabinets, to have no organs in which they shall be pre- 
 dominant and ruling ? Our theoretic reply is, Yes! in the 
 Church. The ideal of a Church, is, that organization of 
 men (whether whole or part of a nation) in which goodness 
 and wisdom shall be the great qualification for rule and 
 office. These are qualities in which no man has a right to 
 assume his own preeminence : hence he cannot do as the 
 "kings of the Gentiles," i. e. } inherit or seize power and 
 honour, but he earns (more or less) influence by the force of 
 his manifested superiority. The nature of such a society is 
 essentially voluntary, as that of a scientific union. As long 
 as it is faithful to its objects, and the civil government is 
 not separated from the church by too vast a moral chasm 
 for alternate influence, no hostility between the two is to be 
 feared ; as indeed we see in our own Protestant sects. The 
 Church, in a healthy condition, is a most valuable supple- 
 ment to the State, by attending to moral interests, and point- 
 ing to injustices and moral evils, which the State collectively 
 is too dimsighted or too busy to care for ; it is serviceable 
 also by reinforcing those public men who rise above the 
 moral average of their colleagues. Every one who is fami- 
 liar with the great advances which science owes to Univer- 
 sities and permanent Associations, will admit that if Philan-
 
 ON STATE AND CHURCH. 35 
 
 thropy were cultivated by a church as devotedly as Science 
 has been by many scientific institutions, the benefits would 
 be vast. 
 
 Experience indeed teaches all statesmen to dread the am- 
 bition of a Church, which, if its organization is commen- 
 surate with that of the State, is able to thwart the public 
 authorities very disagreeably. This undoubtedly is an insu- 
 perable difficulty, where the State aims to be despotic, and 
 forbids public discussion : for it will inevitably happen that 
 the same measures which have a political, have also a purely 
 moral aspect. Much more is the collision of the two inevit- 
 able, if the Church also aims at a separate despotism. But 
 when free discussion and lawful freedom, is the principle of 
 both organisms, then their joint action is either peaceful, or 
 at least limited to a constitutional antagonism. In our own 
 country, when the Government of the day proposes an en- 
 actment, for instance, the recent India Bill; no grave 
 offence is felt at an Association organizing itself for the ex- 
 press object of carrying measures wholly opposed to those 
 of the existing Government. If the Society of Wesleyan 
 Methodists had taken up this topic, no one would any the 
 more have thought the State in danger. Indeed, we allow 
 of political associations which may be called factions; which 
 exist permanently in order to aid or oppose one side of party- 
 warfare. Thus, however it may be urged, (not untruly as to 
 other times and countries,) that a really successful Church 
 would terrify the State into persecuting it, and must itself 
 choose between selfannihilation or absorbing the State, no 
 one will think that any practical danger or inconvenience 
 could threaten modern England from this side. 
 
 If indeed a very large voluntary church, (say, like that of 
 the Wesleyans in England and in Canada, or of the Roman- 
 ists in Ireland,) uphold an internal despotism, to which the 
 consciences of the members are spell-bound, it is liable rapidly
 
 36 CATHOLIC UNION. 
 
 to become an engine of faction highly inconvenient to the 
 State : for its leaders are little kings, whose word is law. 
 But such an institution in no respect fulfils the ideal of a 
 church. It does not gather into itself the best moral ener- 
 gies of the community; it does not confer leadership on the 
 best and wisest men : in fact, it cannot, if it has become 
 an oligarchy of routine. As the vulture finds his prey, so 
 do ambitious men scent out the places of power ; in which 
 they may rule, not by persuasion and by wisdom, but by 
 their own will. If such places are allowed to exist in any 
 great organism, ambitious men will creep into them. The 
 S^ate cannot always, without violating public liberty, di- 
 rectly hinder such degenerate churches ; but indirectly, and 
 in the long run, it may always undermine their despotism 
 by fostering liberty. On another side the State has a right 
 to interfere, against the possession of landed property by 
 religious bodies, or bequests of property to be held in per- 
 manent trust for the promotion of specific opinions. Such 
 influences as money and superstition may often be justly 
 dreaded by the State ; but free, open discussion, gathering 
 of opinion and concerting common action, will not be feared, 
 in the Church, by a State which tranquilly endures it in 
 clubs and political associations. 
 
 Free discussion is precisely that which would break in 
 pieces a factious, unreasonable, ambitious church. At this 
 moment the establishment called the Anglican Church is 
 undoubtedly a powerful political engine, in many ways an- 
 noying to our statesmen. For instance, they cannot enact 
 an efficient system of national education, similar to that of 
 Massachusetts or New York, chiefly because of the inordi- 
 nate pretensions of its clergy. If a liberal ministry were 
 resolved to break the power of this institution, probably the 
 end would be effected by giving every facility to free dis- 
 cussion of its tenets and claims in the Convocation and else-
 
 ON STATE AND CHUECH. 37 
 
 where. Its tendency to obstruct and clog depends upon 
 its system of routine and its pre-enacted creed; which at 
 once make it unable to guide the State into purer truth and 
 larger justice, and also doom it to sink below our statesmen 
 in these very points, and thereby to thwart them vexatiously. 
 No such evils would follow from a truly free church ; which 
 would not be able to act in concert, except by the result of 
 deliberations which convinced thousands of minds differing 
 in quality and character, and agreeing only in a free pursuit 
 of the true and right. 
 
 European churches have hitherto been of two classes. 
 The one sort is hereditary : men were born into their church, 
 and baptized because born into it. Obedience, not convic- 
 tion, is demanded of them. Such churches, while the State 
 was barbarous, inherited a higher morality than that of 
 the age ; and conscious of their higher vocation, they often 
 elevated the best men of the day to ecclesiastical power. 
 But after the State became learned and polished, the Church 
 lost all superiority, and fell into ambitious hypocrisy ; in- 
 deed, her claim of Obedience ensured this result. The other 
 sort of church is voluntary, and consists of adults who join 
 it from conviction, or adhere to it feebly from custom. Such 
 churches are founded upon a creed, which all the members 
 profess intelligently to believe. But hitherto, the creed has 
 never been purely moral or spiritual, and therefore never 
 has been such as all good and wise men could accept. It 
 has enacted, as "religious" truth, propositions of history 
 or of physiology or of metaphysics ; or propositions which 
 may be fitly called immoral. Thus ; that Moses and Jesus 
 worked miracles, is a statement of history, to be judged of 
 and proved (if true) by a very peculiar kind of science. 
 That Jesus was born of a Virgin, is (if true) a physiologi- 
 cal fact, into the proof of which it is scarcely decorous to 
 inquire : indeed it is hard to conceive what kind of proof 
 
 9163'
 
 38 CATHOLIC UNION. 
 
 is possible, though it is a cardinal and prominent article of 
 the creed. That three Persons are one God, is a doctrine 
 which plunges us into the depths of metaphysical specula- 
 tion, while it is as remote from all moral thought as the 
 properties of the Equilateral Triangle which typifies and 
 (it seems) illustrates it. As to immoral propositions, the 
 doctrine of Atonement is decidedly viewed in this painful 
 light by thousands of good men : but the doctrine of Hu- 
 man Helplessness and Depravity, as taught by all the 
 " orthodox" churches of England, is immoral in a wider 
 sense, viz. as proclaiming the discovery and verification of 
 moral truth to be impossible to man. Creeds which either 
 extravagate into unmoral fields, or lay down for belief what 
 is rejected by good and thoughtful men, essentially impede 
 or destroy moral union ; and the good done by the churches 
 in detail is most seriously impaired or counterbalanced by 
 this mischief. Such churches, as indeed that of Rome be- 
 fore them, are pernicious in proportion to the intelligence 
 of the age. While they did but reflect its ignorance, blended 
 with their own faith, they were agents of good, with little 
 evil; but when the age has cast off ignorances which 
 they pertinaciously stereotype and enforce as divine truth, 
 they become so hurtful, that one who sees their error, can- 
 not easily be justified in adhering to them externally for 
 reasons of convenience. They are at present the worst 
 impediment to the development of pure and worldwide 
 charity. 
 
 A true church, founded upon the principles of human bro- 
 therhood, is of course the same in principle under all poli- 
 tical institutions. Hence it not only aids to the internal 
 perfection of each nation, but it becomes a cement between 
 different nations, and counteracts exclusive and unjust pa- 
 triotism. Government holds with Government political cor- 
 respondence, which in some sense unites the civilized world
 
 ON STATE AND CHURCH. 39 
 
 into a single republic. But this correspondence has in it 
 the very minimum of moral sympathy or moral aversion, 
 and at any rate does not touch the nations. On the other 
 hand, such churches as hold common principles are of course 
 as a free-masonry; nor could there be any more hopeful 
 event for all the world at this crisis, than the simultaneous 
 formation of Humanist churches in England, Italy, Ger- 
 many*, America, and ere long in Spain and Erance, Arabia 
 and Turkey, perhaps India and China. Wars will still be 
 in the East, from the ambition of despots : wars of nations 
 against their oppressors are to the whole continent a cala- 
 mitous but transitory necessity : but wars of nationalities 
 against one another are fast coming to an end. The idea 
 of the mutual duties and responsibilities, or in one word the 
 " Solidarity" of nations, is becoming on the continent the 
 prevalent sentiment, the characteristic of our age. In Eng- 
 land, an excessive development of commercial spirit is un- 
 awares seeking to degrade the nobler aspiration after moral 
 unity into a calculation of interest. But selfishness is never 
 so fruitful as love ; it is therefore shortsighted, even from 
 its own point of view. Without disowning or undervaluing 
 commercial relations and utilities, a Humanist church will 
 cultivate the principle of universal brotherhood, and by the 
 very purity of its aim will gather up into itself the enthusi- 
 astic philanthropy of the nations morally most advanced, 
 strengthening itself by attachments on all sides, until it 
 visibly becomes the great organ of our age, to realize that 
 goodwill among men, for which the heart of nations aches. 
 
 * Thing and name have already arisen in Germany and spread to Ame- 
 rica ; and a small community of the same origin is establishing itself in 
 London.
 
 40 CATHOLIC UNION, 
 
 5. RETROSPECT OP THE CATHOLIC CHURCH. 
 
 
 
 It may aid to confirm and give definiteness to all that has 
 been maintained in the preceding section, if we cast an eye 
 back on the History of the Christian Church, and consider 
 wherein lay her peculiarity and her strength. 
 
 All the great novelties of Christianity flowed out of the 
 fundamental idea that it was a religion for all Nations, and 
 to be propagated by mere preaching. Previously, each na- 
 tionality had its own religion, Egyptian, Assyrian, Jewish, 
 Greek, Carthaginian, Roman; and in general, every man 
 was conceived to be under duty to hold to the religion of 
 his country, (the God of his fathers, as it was called,) and 
 conversion or proselytism was made a civil offence. But 
 Christianity started as a peacefully proselyting religion, and 
 therefore, while true to her origin, maintained, first, the right 
 of individuals to cast off their native creed; secondly, the 
 sufficiency of individual conviction to determine each man's 
 duty in the matter ; thirdly, the mental freedom of the in- 
 dividual believer, after, as before, his conversion to what was 
 then called Divine Philosophy ; fourthly, the union of men 
 of all nations into one body, by entering the church. These 
 are precisely the principles which need now to be restored : 
 they have been overlaid and smothered by reactionary doc- 
 trine, which has in great measure brought back the old na- 
 tional religious system. So long as the religion was felt to 
 be one of proselytism, it was in theory one of freedom, and 
 it looked for its guide and rule not to the traditions of the 
 Past, but to the living and Present spirit of God. Out of 
 this its highest energies have always flowed, as often as the 
 doctrine has been recovered. But the rulers of the Church 
 were perpetually terrified by the spirit of liberty which they 
 had evoked, which of course made itself felt in a disagree- 
 able variety of opinion ; hence they constantly fell back on
 
 RETROSPECT OF THE CATHOLIC CHURCH. 41 
 
 personal authority and tradition, and used these to over- 
 throw individual freedom. / 
 
 Christianity does not seem to me (in any practical sense) 
 to have taught the brotherhood of the Tinman race, as some 
 have said. It did what Judaism and Mohammedism have 
 done, viz. encouraged proselytism to itself, taught a peculiar 
 love of the brotherhood within the church, and general good- 
 will to those without; but the chasm between the two classes 
 was so vast, that inevitably, as soon as the church became 
 powerful, it despised and trampled down those without. This 
 was but Judaism on a vaster scale. Jews never despised the 
 heathen more cordially, or tyrannized over them so cruelly, 
 as Christendom. 
 
 During the early career of Christianity, all civilized na- 
 tionalities had gone to ruin. Rome had massacred her own 
 institutions last ; after which it was as hard for Romans as 
 for Greeks to feel pleasure or pride in their Country. The very 
 idea of patriotism so vanished, that from end to end of the 
 New Testament no such virtue is alluded to. This is cer- 
 tainly no accident. In truth, the state of things which led 
 to so serious an omission was of great avail in strengthening 
 the Christian Church. Energies and selfdevotion, which at 
 other times would have been absorbed in patriotic cares, were 
 dedicated to the Church, which became to thousands more 
 than a Country, being in fact the only institution for which 
 they lived. We cannot expect nor wish a similar state to 
 recur: it implies a widespread despotism, which has de- 
 stroyed all organic life of communities and established a 
 government of force and of caprice. Justly was this called 
 by Christians the kingdom of the devil ; justly did they in 
 contrast love the Church, as the kingdom of God. 
 
 During the decay and break-up of the imperial power, 
 the Church accumulated hereditary influence, as every old 
 historical institution must ; and when the Roman empire fell
 
 42 CATHOLIC UNION. 
 
 in pieces, the Church, which previously indeed had more or 
 less cemented the parts of the empire, was now in the new 
 and very remarkable position of a moral institution pervad- 
 ing and uniting various civil or military powers j which thus 
 composed a Christendom. Nations, properly speaking, were 
 not yet formed. Invasion followed invasion, so that for 
 many centuries no man knew what was his Country or what 
 the Laws. Italy first recovered itself; but there peculiarly 
 the church was seated, which preoccupied national life. In 
 fact, nearly all who were emphatically religious, made the 
 Church (as an institution and end in itself) an object of di- 
 rect glorification ; with good reason, when morals, laws and 
 letters were found here alone. In this period the energy of 
 the Church, as an institution, was at its highest. Although 
 weaker in each single place than the military power, yet its 
 wide extent and connections made it formidable to every 
 ruler and safe against all. 
 
 This period came to an end, when, with the fusing of 
 tongues and dialects into homogeneous modern languages, 
 about the opening of the 14-th century, new nationalities 
 became sharply and vigorously developed. This was per- 
 haps the deepest cause of the Reformation*. Previously, 
 the Church alone had a language of her own, which in no 
 small degree conferred exclusive nationality upon her : but 
 now witli firm national institutions and well developed mo- 
 
 * In the Turkish empire and eastward, there has been no Reformation in 
 the Christian Churches, because the rulers, being Mussulmans, excluded the 
 Christians from high posts of State, and treated them as a lower caste. The 
 Christians had no other nationality than that of the Church to rally to, and 
 in fact threw themselves on to the Church as their sole defence against the 
 hostile State. The very same cause hindered the Reformation in Ireland, 
 where the mass of the people have at all times been at variance with, and 
 crushed by, the invading English power, and never attained a nationality in- 
 dependent of the Church. During a short moment, that of the Irish Vo- 
 lunteers, a true Irish nationality was all but won ; but the hope was nipped 
 off by Protestant jealousy, and by the intrigues of the English Court.
 
 RETROSPECT OF THE CATHOLIC CHURCH. 43 
 
 dern tongues, new nations and a new patriotism arose, which 
 was certain to undermine the Church, if only by drawing off 
 energies and interest into new channels. Indeed from our 
 Edward I. downward, our forefathers cared more for their 
 nation than for the church, whose ambition and avarice was 
 too manifest. Prom the time that the belief in her moral 
 superiority was gone, her vital energy went with it. Thence- 
 forward she lived only by the aid of mean superstition or of 
 royal force. She no longer absorbed the noblest minds, yet 
 continued to exact the same submission. This ensured re- 
 bellion against her authority. 
 
 The two institutions which most vehemently engross the 
 heart of man, are. Family and Nationality. The latter, I 
 have observed, was not existent, while the Church was in 
 her prime of strength. Not satisfied with the advantage 
 derived to her from that, she proceeded to extirpate the re- 
 lation of Family in all the holders of ecclesiastical power, 
 by establishing the rule of celibacy. Hereby the energies 
 of her ministers were more undistractedly given to her ag- 
 grandizement ; but the advantage was surely bought too 
 dearly. Fatal moral weakness has spread from this sore 
 place. 
 
 At the same time, ever since the Saxons were forced to 
 baptism by Charlemagne, Christianity had entirely lost its 
 original position and principle as a religion of voluntary 
 proselytism. Children had long been looked on as born 
 Christians : any other population was with difficulty endured 
 on the soil. The Jews were everywhere liable to cruel per- 
 secutions : the noble and innocent Moors of Spain, when at 
 last overpowered, suffered still worse. The murderous cru- 
 sade against the heretical nation of Provence long preceded 
 the violences against the Moors. When the true idea of pro- 
 selytism was lost, when personal conscience was no longer felt 
 to be the reason for professing belief, the religion had ceased
 
 44 CATHOLIC UNION. 
 
 to be a freedom : it was now an imposed slavery ; and con- 
 nected with this was an entire reversal of men's notions as 
 to the sources of Religious Wisdom. 
 
 All systems of religion extol Wisdom, in name. We find 
 this alike in the Hebrew book of Proverbs, in the dialogues 
 of Plato, in the heathen Mysteries, and in Christian apostles : 
 yet it is far from clear that the same thing is meant. In 
 fact it is easy to see that panegyrics of wisdom fall under two 
 very different classes ; the natural and the technical. The 
 natural is simpleminded and humble, conscious that our 
 knowledge is finite, while the things to be known are infi- 
 nite; aware, therefore, that no teaching can be final and ex- 
 haustive, that each generation ought to add to what was 
 previously attained, and that, with a view to this, each 
 must draw from the same fountain and inquire with the 
 same freedom. Such was the wisdom of the Hebrew pro- 
 phets and of the first Christian teachers. Widely different 
 is the technical wisdom of rabbis, of " Fathers/' and of Pro- 
 testant divines, more like to that of heathen mysteries. Ac- 
 cording to this, religious wisdom is a perfect and concluded 
 system, revealed in the past to men who had means of know- 
 ing which we can neither have nor understand : to receive 
 blindly is our business, not to inquire; much less to improve, 
 the very idea of which is offensive. This second sort of 
 wisdom is wholly deductive : it assumes authoritative propo- 
 sitions, and seeks merely to develop and apply them. Its 
 function is interpretative solely, as that of the lawyer. It 
 forbids the discovery of new principles or the correction of 
 old ones. However much there may be excellent in the 
 traditionary morality of the Protestant churches, they have 
 formally renounced the function of advancing morality as a 
 practical science. And although the Romish church has 
 not done this formally, (for she claims the Spirit of God 
 ever present with her as with the apostles,) yet in fact her
 
 RETROSPECT OF THE CATHOLIC CHURCH. 45 
 
 failure is equally manifest; for no government of Europe 
 has less claim to an advanced morality than that of the 
 Pope. 
 
 Nevertheless, in the first 1100 years of Christianity the 
 claim of the Western Church to develop new wisdom adapted 
 to the age was not an idle theory. However difficult it may 
 be (and I think it is impossible) to reconcile with apostolic 
 notions the procedure or the conclusions of early Popery, it 
 must be admitted that the Church of those days did take on 
 herself the problem of infusing moral principles into worldly 
 forces, and of thereby regulating their action. She discussed 
 and solved (in her own way) questions which are not even 
 touched in the New Testament, such as, the rules of War, 
 and the lawfulness of warfare to a Christian. Whatever the 
 excess of ambition in the ecclesiastics, the church collec- 
 tively was not only the greatest moral power, but the most 
 innovating and onward-moving element in society. Even 
 the religious Orders of those days were more progressive 
 than conservative ; and all the newest moral thought came 
 out of the church's own bosom. This was to undertake 
 (however imperfectly she fulfilled) the right function of a 
 Church as distinguished from the State ; and perhaps was 
 the deepest fountain of her vast power. 
 
 If it had been possible for the Church collectively to 
 move on with her ablest teachers, the whole history of mo- 
 dern Europe would have been different. But the stagnant 
 principle prevailed : men who were typical of the new thought 
 of each age were suspected or condemned as heretics : the 
 mind of the Church was turned backwards to the Past, and 
 its chief business became the obstruction of progress. At 
 the same time, a new source of wisdom had been opened 
 in the restoration of certain classical Latin writers ; not to 
 speak of Plato and Aristotle, partially known through trans- 
 lations. Such studies fostered the habit of thinking for one-
 
 46 CATHOLIC UNION. 
 
 self, and, (whatever the intrinsic value of the truths learned 
 in them,) established a totally different condition of mind 
 from that of humble acquiescence in Authority. Universi- 
 ties became to many students an organization more dear 
 than that of the Church itself. Nationalities were also de- 
 veloped : legal as well as classical studies emancipated them- 
 selves from ecclesiastical dictation, and the highest minds of 
 the day were in virtual separation from or hostility to the 
 Church, which had cut away her own sinews. 
 
 A religion which cannot propagate itself is dead. A re- 
 ligion based, originally and in its theory, on proselytism, is 
 selfrefuted when it fears to appeal to the common conscience 
 and common sense of mankind. Into this selfrefuting po- 
 sition the old Romish Christianity fell by its disclaimer of 
 private judgment. When Protestantism arose, (though it 
 soon became conservative and reactionary, on obtaining a 
 little success,) it on the whole saved the principle of indivi- 
 dual conviction, as distinguished from Authority, allowed 
 the need of evidence, and succeeded in retaining more vita- 
 lity of religion, with sectarianism and Court- slavery, in most 
 countries. In the very crisis of the Reformation, the old 
 church equally fell into a degrading and pernicious depend- 
 ence on selfseeking dynasties. The generals of the Emperor 
 Charles V. took Rome by storm and held the Pope prisoner 
 in his castle. From that date onward, (whatever pretences 
 of momentary freedom the Roman Court may have assumed,) 
 it has really been a faithful tool of the Hapsburg despotism, 
 bent on exterminating freedom and law. Europe now sees 
 with disgust the Pope kept on his throne by foreign armies, 
 and the Italians trodden down for his sake. His dungeons 
 are now better peopled than his churches. A vast revolu- 
 tion of opinion is already consummated ; the outward revo- 
 lution is predestined, and cannot long tarry.
 
 47 
 
 6. PRESENT STATE OF PROTESTANTISM. 
 I have already noticed, what is too familiar a fact, the 
 utter failure of Protestantism to avoid a mean, despicable 
 and pernicious sectarianism. To insist once more on the 
 cause of this, may not be superfluous. Hundreds and 
 thousands of largehearted people move in the Protestant 
 churches, and even take the lead in them, yet they can do 
 nothing to extirpate the sectarianism which in sincerity of 
 heart they hate : I mean, such men as Dr. Arnold of Rugby, 
 who perhaps has had few fellows in our day. In fact, in- 
 dependently of the artificial difficulties of authoritative ar- 
 ticles enacted in the past, an unmanageable knot entangles 
 them, in the endeavour to separate fundamental from non- 
 fundamental Truth. All allow that some truths are not 
 fundamental, and that it would be odious bigotry to eject a 
 person from a church or feel moral aversion to him for de- 
 nying such truths : else indeed each man must have a church 
 to himself. But then, (it is added,) no less certain is it that 
 some truths are fundamental ; else we might admit into the 
 church persons who denied that Jesus was the Messiah, or 
 the Saviour of the world. Hence even the most liberal 
 Protestant is driven to lay down an authoritative creed, 
 longer or shorter; and few take to heart, that to define 
 what propositions are fundamental, is a practical assump- 
 tion of infallibility at least as presumptuous as to dictate 
 truth in matters which we avow not to be fundamental. 
 He who may dictate to us fundamental truth, may dictate 
 all truth ; and reduces Protestantism to absurdity. Thus, 
 in fact, the noblehearted Dr. Arnold, imagining that he was 
 making his creed and church commensurate with human 
 virtue, excluded Christian Unitarians as obviously having 
 no part nor lot in it. The fault was not his, but inheres m 
 the very idea of a creed, used as a test of human excellence.
 
 48 CATHOLIC UNION. 
 
 A second point on which Protestantism has broken down, 
 is, in its generally becoming dependent on the State. On 
 the healthy antagonism of Church and State all the progress 
 of modern Europe has depended. If the two are separately 
 subsisting, by forces and organs of their own, yet working 
 together on the same community, (not as in Turkey, where 
 Turks are nothing in the Christian church, and Christians 
 are nothing in the Turkish state,) the defects of each are 
 reproved by the other. The Church, needing to support her- 
 self by superior goodness and moral wisdom, takes the lead 
 of the State in these qualities : the State, struggling for a 
 real sovereignty, hinders the Church from perverting her 
 rule into one of force, which the State claims as its own. 
 To a certain extent, even under Protestantism, these rela- 
 tions of the two have been fulfilled by the Low Church and 
 Dissenting Sects : at least in England the Puritans and 
 Independents in one century, the Wesleyans and Evange- 
 licals in another, have so acted on the State, as greatly to 
 raise the public morality. But in general the Church and 
 State have become too much identified in Protestantism. In 
 Geneva the Church swallowed up the State, with nearly the 
 same result as when a State absorbs the Church. In Eng- 
 land Queen Elizabeth succeeded in her aim, to " tune the 
 pulpits " to her will. The Bishops were awed into becoming 
 her tools. After the Revolution the episcopal bench was 
 filled chiefly with the nominees of the peerage : yet no in- 
 crease of independence followed. The Convocation of the 
 Clergy was practically extinguished, to save the trouble of 
 reforming and developing it ; and the bishops were carefully 
 kept in subservience to the ministry of the day, by playing 
 on their hopes of " promotion " to a higher see. For Arch- 
 bishop of Canterbury a man is always selected, in whom 
 caution and even timidity prevails over enterprize. These 
 arts of statesmanship have been so effective, that the bench
 
 PRESENT STATE OP PROTESTANTISM. 49 
 
 of bishops have not merely been steady supporters of the 
 ministry, (in every measure that did not sacrifice or threaten 
 ecclesiastical interests,) but have been consistently apathetic 
 as to all moral reform. We were afflicted with venality in 
 the Parliament, as now in the constituencies ; with drunk- 
 enness in all orders, as now in some of the lowest ; with 
 love of war, with profligate taxation, with a cruel criminal 
 code, with corruption in the public amusements, with pau- 
 perism, with prostitution, with slavery in our colonies. In 
 no one instance has the episcopal bench initiated efforts for 
 moral reform : in every instance, (as far as I am aware,) the 
 majority has weighed heavily against reformers, when they 
 arose among the laity. In short, the ecclesiastical organs 
 have been so paralyzed by their dependence on the State, as 
 to retain energy for nothing except to resist any reform de- 
 cisive enough to improve them. Protestantism has done 
 much good, by unfettering the energies of individuals ; but 
 the good is done oftener in spite of church-organization 
 than by means of it. The laity and the dissenters, or the 
 low church, work; the high church obstruct; until de- 
 corum brings them over, when the battle is all but won. 
 
 Such considerations, and others besides, lead many of the 
 more energetic dissenters to lay great stress on the import- 
 ance of separating Church and State; which they believe 
 not only to be required by justice and by the Christian reli- 
 gion, (i. e. by the rule of the New Testament,) but also to 
 be important for giving energy to the ecclesiastical organs 
 themselves. I am not about to differ from this judgment: 
 in fact, I fundamentally agree with it. The serious mischief 
 done to England by her Established Church is, I think, for- 
 cibly seen by turning to the United States of America; 
 where all the same religious sects exist as with us ; where 
 the Episcopalians are not only as loftily ecclesiastical as here, 
 but even more uniformly so. Nevertheless, they lay no 
 
 D
 
 50 CATHOLIC UNION. 
 
 claim to regulate the public education, and do not obstruct 
 it. In consequence, in New England and New York a very 
 efficient system of public education is at work, and is ex- 
 tending itself into Ohio and other parts of the Union. But 
 here, the Established Church has long lost the love and re- 
 verence of three quarters of the nation, and therefore cannot 
 educate them ; yet uses her political position and influence 
 to hinder the State from doing it in the only way in which 
 the people will accept it. Manifestly this obstruction is 
 gratuitous. It is not necessitated by the creed of the Church; 
 for the American Episcopalians, with the same creed, have 
 no desire thus to obstruct. The true cause is, pride of 
 station; and inasmuch as to separate the Episcopal church 
 from the State, and make it coordinate with other bodies, 
 would bring it into a like mind with that of America, it 
 would exceedingly promote that great cause, national school- 
 ing. It would also give to the Church the dignity of self- 
 government, in place of the degradation of an immutable 
 parliamentary creed. 
 
 But when our dissenters go farther, and expect some 
 great regeneration from separating Church and State, the 
 example of America again is an instruction. It does not 
 appear that the Episcopal Church there is very active for 
 moral good; nor yet that the Congregationalists here are 
 much damaged at present by our Established Church : for 
 they are as efficient on this side of the Atlantic as on that. 
 None of the American churches lead the philanthropic or 
 moral reforms of the day. Among a large part of the 
 community there is an active enthusiasm, to overthrow 
 slavery, to extinguish drunkenness, to find for women new 
 occupations, and open to them every kind of education ; to 
 improve the treatment of criminals, to find new parents for 
 orphans, to instruct the deaf and dumb, and other helpless 
 persons. But the ecclesiastical organs, I believe, give no
 
 PRESENT STATE OP PROTESTANTISM. 51 
 
 aid to any of those objects : some they actively oppose ; 
 others they quietly discourage ; the rest they ignore. Thus 
 Protestant churches, in their freest development, show that 
 they are not disposed to accept as theirs the moral work of 
 the day. If less encumbered with ceremonies than that of 
 Rome, yet they are effectually encumbered by theology, so as 
 not to come into full contact with the daily realities of life. 
 As our dissenters impute too much to the Union of 
 Church and State, so do our churchmen impute too much 
 to the Separation, when the latter ascribe the apathy of 
 American clergymen in the Slavery-struggle to their pecu- 
 niary dependence on their congregations. There is much 
 in this, no doubt : but were then the English State-clergy 
 less apathetic, when a similar controversy raged in Eng- 
 land? The American preachers (many of them highly 
 estimable and amiable men) publicly and simply justify 
 their conduct by the precepts of the New Testament ; and 
 I cannot imagine what right we have to doubt the sincerity 
 of their conviction (which indeed I share), that the New 
 Testament sanctions slavery, as a system ; and allows mas- 
 ters to claim and retain slaves as legitimate property, only 
 ordering them to use their right humanely. In fact, this 
 remark gives the clue to the entire phenomenon. The 
 churches cannot take the lead of moral and philanthropic 
 reform of our institutions, because this function of the 
 Church was never contemplated in the New Testament. 
 The apostles expected the world soon to come to an end : 
 their sole business (in their own estimate) was, to save an 
 elect people out of it : to improve the system, was hope- 
 less, and a superfluous effort. The contrast of World and 
 Church, of the Present and the Future life, is painted by the 
 Christian apostles in intensely strong colours. To prepare 
 for another life, is, according to them, our sole business. 
 Through this life we have to get, as we best may, and help 
 
 D2
 
 52 CATHpLIC UNION. 
 
 other individuals through also : but to set our affections on 
 the world which we see, and live to beautify and glorify 
 it, is not with them a commendable or imaginable pro- 
 cedure. As then at the Reformation the authority of the 
 Church was overthrown, and Protestantism arose; so now 
 the authority of the Bible must be overthrown, an equally 
 great revolution of mind, if the religion is to become 
 capable of leading the moral energies of our time. 
 
 The deadness of the Church as to moral questions, has 
 been illustrated emphatically in the question of Marriage 
 and Divorce. Marriage has always been a peculiarly ec- 
 clesiastical affair, yet in abuses appertaining to it the Church 
 organs have not moved. Until about twenty years ago, the 
 clergy retained the privilege and duty of marrying persons 
 who disowned the church and disbelieved the doctrines of 
 the marriage service. A lay and political movement carried 
 at length the Dissenters' Marriage Act, against the will of 
 ecclesiastics. The marriage of a man to his deceased wife's 
 sister has always been common in England. As no near- 
 ness of blood is involved, there is no physiological objec- 
 tion to such marriages. They lie open to the freedom of 
 men's choice ; and if many are indisposed to them (whom 
 nobody compels), many find them desirable, and surely 
 ought not to be hindered. But an ecclesiastical traditional 
 list of " degrees" forbids such a union : the courts of law 
 enforce the arbitrary prohibition, and though a Committee 
 of Parliament has strongly reported on the injustice and 
 immorality of it, the influence of the High Church stops 
 repeal. The Church does not debate : it has in fact, on its 
 own ground, nothing to say ; for such marriages are clearly 
 permitted in the Old Testament and not forbidden in the 
 New. Her organs do nothing visibly, but her influence 
 secretly obstructs. The Dissenting Churches are apathetic. 
 Again; when beating and killing of wives is a daily
 
 PRESENT STATE OP PROTESTANTISM. 53 
 
 event, the Churches will not even discuss, whether per- 
 sonal violences to a wife are not a sufficient ground for 
 Divorce. All moral questions are with them settled by 
 mere tradition. 
 
 Some of the moral facts in these Christian countries are 
 truly wonderful. We are shocked at the impiety of the 
 Jesuit's oath, " to do whatever the Head of his Order bids 
 him, without asking whether it be right or wrong :" yet no 
 one is shocked that honourable men bind themselves as 
 soldiers and sailors to become blind tools of one man's com- 
 mand. An English fleet sails, to do the sailors are not 
 told what, except to obey their superior officer : they enter 
 a harbour, where friendly Turkish ships are at anchor : the 
 word of command is given, and deadly battle ensues. The 
 Turkish fleet is destroyed, its sailors murdered by hun- 
 dreds. The news comes to England, and our prime minis- 
 ter mournfully calls it an untoward event. We moralize on 
 the difficulty of preventing unforeseen collisions when great 
 forces come within reach of one another ; but no outcry is 
 made on the main point, namely, the monstrosity of send- 
 ing men to fight they know not in what cause. Unless 
 the principle of treating them as machines were pre-esta- 
 blished, no such mistakes would be possible. When war 
 is an honourable necessity (and no other war will be upheld 
 by those who desire public action to be moral) it never loses, 
 but gains, by previous frank exposition of its grounds, which 
 not only wins the assent, but kindles the enthusiasm of sol- 
 diers. On the contrary, it is a disagreeable thing to ambi- 
 tious or unscrupulous statesmen, and to all men of routine, 
 to have to win beforehand the consciences of those who are 
 to fight. In that case we never should have made our last 
 Burmese war, nor our Affghan or Scinde wars ; nor have 
 engaged in fratricidal conflict with our American colonies, 
 with Ireland, and with Canada; nor probably should we
 
 54 CATHOLIC UNION. 
 
 twice have assaulted Copenhagen and stolen the Cape colony, 
 to our affliction. When we look at the Jesuit's oath, I 
 say, we are horrified ; for we see the immorality with fresh 
 eyes : but in the case of our army and navy, we are accus- 
 tomed to it, and therefore justify it; although all history 
 testifies, that armies which are bound to obey blindly are by 
 far the greatest of curses to civilized nations, and have always 
 been emphatically the ruiners of Law and Eight. 
 
 How then is it, that so deadly an institution lives among 
 us, honoured and unquestioned? I believe, because the 
 Christian religion has wholly omitted to define military du- 
 ties, and altogether ignores manly virtues. It legislated for 
 slaves ; slaves, all of them politically, many of them socially. 
 Men were in those days (as now by Russia and Austria) 
 kidnapped by the hundred thousand and pressed into war- 
 fare. Some of these were perhaps already in apostolic days 
 converted to Christianity, but there is no precept to them 
 recorded. We may conjecture that they would have been 
 addressed, as slaves, with the advice : " If you may be free, 
 use the opportunity; but until that comes, faithfully give 
 obedience in all things to your superior, as to the Lord/' 
 This however is only a conjecture, and it is rejected by the 
 Quakers, who maintain all warfare to be unlawful to a 
 Christian. While thus on the one hand the most thorough- 
 going Christians wish, not to regulate, but to extinguish, 
 military duty ; and on the other, the statesmen claim that 
 the established church shall not interfere at all with what is 
 wholly their province, but shall merely, in apostolic fashion, 
 inculcate submission to "the powers that be"; between 
 the two there is no middle party strong enough to enforce a 
 revision of our military code. The Quaker's attempt to 
 forbid national defence, plays the despot's game, by drawing 
 off into impracticability the energies which ought to reform 
 the army system.
 
 PRESENT STATE OF PROTESTANTISM. 55 
 
 Immensely smaller in the amount of evil, and yet (to say 
 the least) much deserving of reconsideration, is our system 
 of advocacy for pay, which was infamous in ancient Rome, 
 and (as I read) has been introduced into India only by the 
 English : for before we came, no suitor could hire an advo- 
 cate at pleasure, but the judge had to initiate the matter 
 where he felt it to be desirable. Our Protestant religion is 
 (apparently) too loftily spiritual to deal with any of these 
 questions. A clergyman is felt to be offensive, who presses 
 forward his private opinion against any publicly received 
 custom or institution ; and the church collectively has no 
 power of debating about them. Some moral evils, super- 
 ficial in origin, attract Parliamentary debate, and are extin- 
 guished by prohibition. But alas ! many evils most deadly 
 in character, cannot be abolished by authority ; and then 
 the Government itself is helpless. See how many years the 
 evictions and murders have gone on in Ireland, till starvation 
 and emigration began to force a cure : see how paralyzed is 
 the legislature toward English pauperism and prostitution. 
 Yet the church does nothing. 
 
 If this were the defect of individuals, it would be occa- 
 sional and not, as now, systematic. Nothing but new prin- 
 ciples can give a new result. In fact, the more closely one 
 examines the phenomena, the more it appears that the pre- 
 cepts of Christianity, given to a small community of slaves 
 which was shortly to be transferred to a better world, are 
 quite unsuited to vast communities of free men which are 
 to be permanent in this world. A slave has no chance of 
 getting justice for himself, and no power to bestow it on 
 another. You had better not talk to him at all of justice : 
 it does but prompt him to insurrection. Justice (says Aris- 
 totle) does not exist between master and slave. You may 
 talk to him about Obedience, Submission, Resignation, Hu- 
 mility, Patience; but not about Justice. So also is it in
 
 56 CATHOLIC UNION. 
 
 political slavery. Again : to those in authority, you may 
 preach the judicious and kind use of power ; but you cannot 
 preach to lay aside illgotten power; or at any rate, the 
 Christian Scriptures do not so preach. There is no funda- 
 mental searching into the Rights of men j hence, to tell the 
 powerful to do what is Just, remains a dead letter. There 
 is a recognition of Kings, but not of Nations ; of the rights 
 of slave-owners, but not of the rights of slaves. In the 
 present day, (as at every time of history, except calamitous 
 periods like that at which Christianity was born,) Nationality, 
 next to Family, is the most deeply interesting human bond ; 
 but the Christian Scriptures ignore it. To part married 
 persons (" whom God has joined "] is looked on as an im- 
 piety : to break up national unions, which are so dear to 
 the hearts of thousands that they die for them, is to a mere 
 Christian (as if God had not made them !} no offence what- 
 ever. " His citizenship is in heaven," and whether Caesar 
 or Pharaoh rules, concerns him not. Many Christians are 
 patriotic, but it is rather in spite of their religion than be- 
 cause of it : for, as I have already insisted, Patriotism has 
 no place in the New Testament, any more than the cultiva- 
 tion of Science and of Art, or the improvement of worldly 
 systems. If hereafter it shall ever be clearly laid down in 
 Church codes, that Jesus was not an allwise teacher, that 
 neither he nor his disciples knew the Whole Duty of Man, 
 and that their doctrine is unsuitable to this age, then it 
 may be possible for the Protestant churches to lead the 
 moral movements of the day : but while they hold to the 
 belief that the existing New Testament is perfect and ex- 
 haustive in moral wisdom, no different results are to be 
 expected than the last three centuries have displayed. Since 
 it legislated for a transitory, not for an abiding world, from 
 this point of view it was right not to sink capital in a soil 
 of which it had so short a tenure. It did not dream of
 
 PROBLEM OF RECONSTRUCTION. 67 
 
 rooting up social evils, but bade Christians to endure them. 
 It sedulously repressed indignation against gigantic wrong, 
 and forbade taking the redress into our own hands. It did 
 not lay Justice as the foundation of that Love which it 
 recommends; hence it cannot attain Love. It preaches 
 submission to unjust power, on the ground that all existing 
 powers are divinely ordained. Such doctrine has hitherto 
 never mended the systems of the world, nor was it intended 
 so to do, nor will it ever do so in the future. 
 
 & 7. PROBLEM OP RECONSTRUCTION. 
 
 
 
 That the old churches are worn out, has long been pain- 
 fully felt by many : nevertheless, serious discouragement in 
 any new attempt arises from the uniform failure which has 
 hitherto attended it; on account of which indeed many 
 have entirely forsworn the very idea as hopeless. Un- 
 doubtedly this deserves close examination ; for if we retain 
 the old causes of failure, we must of course fail in our turn. 
 
 Notoriously, the rock on which all free Protestantism has 
 split, is Sectarianism ; which is to sacrifice the Moral to the 
 Ecclesiastical, the end to the means, and hereby to pre- 
 fer one's own partizan above those morally superior ; and 
 instead of embracing all the best men in a common union, 
 to set up, with the profession of catholicity, a system essen- 
 tially partial and exclusive. The evil obviously arises from 
 confounding religious Dogma with Morals, and enforcing 
 such Dogma dictatorially. Indeed in Practical Morals we 
 must judge one another, and in some cases harshly enough. 
 If any one is a swindler, a robber, a murderer, we condemn, 
 punish or kill him. Our severity against crime depends to 
 a certain degree on the general conscience : some offences 
 cannot be punished, merely because the national conscience 
 is backward. The time may come, when the seduction of 
 
 D 3
 
 58 CATHOLIC UNION. 
 
 a woman, (which now is, in itself, no offence,) shall meet a 
 specific and degrading penalty. But while in regard to 
 moral action we do and must largely judge one another, we 
 cannot justly do so in speculation. Human minds differ 
 enormously in speculative power : we cannot help specula- 
 ting on the foundation of morals and religion; in fact, 
 those often do so most, who are not aware of it, and who 
 perhaps declaim against speculation as a wrong thing : 
 and as it is certain that many will speculate inaccurately, 
 excellent persons often hold very false theories. Generous 
 men will insist that there is no such principle in man as 
 generosity, and that selfishness is the sole acting principle. 
 Self-restrained and conscientious persons avow that self- 
 guidance is an impossibility, that we are acted upon by 
 necessity, and there is no such power as the will. The 
 most virtuous man is by no means always he who has the 
 truest theory of virtue : hence, however proper it may be 
 for a church to propound, from time to time, its convictions 
 on doctrinal points, it cannot, without becoming sectarian 
 and unjust, impose these as Tests of character on its mem- 
 bers. As this is notoriously the chief error and cause of 
 failure in Protestant churches, to avoid this is to win half 
 of our battle. 
 
 Another element of sectarianism, perhaps not less noxious, 
 has hitherto inhered in the primary pretensions of every pro- 
 selyting religion. No brotherhood towards those who join 
 your Union, more intimate than that which exists to those 
 who do not join it, must be recognized, or it becomes some- 
 thing artificial, something less large than the brotherhood 
 of humanity. When the "New Commandment" of Jesus 
 was given, to love one another, a principle was introduced, 
 without which the religion perhaps could not have stood, 
 yet a principle which ensured that the religion should not 
 gather into one all the children of God, but should end, as
 
 PROBLEM OF RECONSTRUCTION. 59 
 
 Judaism, in scorn and rancour against the " heathen." If 
 we want to form a Union which shall be human, and not 
 sectarian, truly and not artificially moral, we must not admit 
 the idea, that a man earns a new moral position by joining 
 it. A very easy mode of amassing merit, is, to submit to 
 baptism, or put one's name in a book. We must take care 
 not to attract mercenary poor persons by the hope of being 
 favoured in their trade, or getting alms more pleasantly; 
 nor to make weak and vain people expect more personal 
 deference and esteem by joining us. All who come, must 
 understand that they will be treated with the moral respect 
 which they deserve and earn, but not with more. The poor 
 must not think that the association is a club or benefit- 
 society, to minister to their individual wants : wealth must 
 not purchase a retinue of clients by church- almonry : the 
 rich man must not fear that he will be taxed for the per- 
 sonal comfort of other members, whom he has no reason 
 for esteeming more highly than thousands who are not 
 members : the good men who (for various reasons) stand 
 aloof, must not have ground to think that they are less 
 esteemed brethren by us than those who have joined our 
 ranks. In this way we shall avoid that delusion, which, 
 beginning with blessings upon the " little flock," soon pro- 
 ceeded to pronounce that there was no salvation out of it. 
 Under different names this would soon steal back, if not re- 
 sisted and disowned by anticipation. But as our modern 
 problem is not to escape out of the world as from an un- 
 clean thing, but to improve and glorify the world as the 
 mirror of heaven, we have no excuse, and far less tempta- 
 tion, to decry as inferior to us those who do not work 
 with us. 
 
 The evil of affecting a nearer brotherhood with members 
 of the society than with those without, is also great, in the 
 necessary insincerity which it engenders. In dissenting
 
 60 CATHOLIC UNION. 
 
 churches this is often felt unpleasantly, where they call one 
 another " brother." Out of six persons five may be modest 
 and amiable, but the sixth far less so ; and he may make a 
 point of parading his " brotherhood " and of exacting its re- 
 cognition. It is difficult to deal with such a man. Pointedly 
 to slight him, is to renounce the fundamental principle of 
 the church : to overcome lu'm by yielding, is scarcely possible ; 
 in fact you confirm his forwardness. After all, to affect 
 peculiar love to him is a hypocrisy. And even if the name 
 " brother " is not used, the substance of the evil is incurred, 
 if the principle of some nearer bond than that of common 
 humanity is admitted. 
 
 Another danger is common to churches with all other 
 associations of men whatever, viz. that petty quarrels, 
 rising out of personal diversities and weaknesses, hinder 
 co-operation, cause parties and jealousies, and break up 
 unions. This danger has no proper remedy : neither schism 
 nor war can be argued down. On the other hand, it is no 
 decisive objection, unless it could be shown that no volun- 
 tary unions of men can overcome our repulsive tendencies. 
 Every association presupposes common ends to be served 
 by uniting; and if those ends are manifestly attained, the 
 good sense of the body generally controuls the factiousness 
 of individuals : or if any will be factious and will not be 
 controuled, they will split off and depart. But in the early 
 stage, before there has been time to attain any practical 
 ends, before the society has confirmed its hopes, before 
 its modes of proceeding have so shaped themselves as to 
 exclude needless personal questions, it may of course ruin 
 itself speedily by want of practical good sense or simplicity 
 of purpose. The very men who have zeal enough for a new 
 attempt may have so strong individuality, that they cannot 
 conform to one another or concede : and the most obstinate 
 may be one who is decidedly wrong. Many good projects
 
 PROBLEM OP RECONSTRUCTION. 61 
 
 are thus nipped in the bud, nor is there any possible secu- 
 rity against it. But then, neither is this contingency any 
 reason against action. Those who will be so full of fore- 
 sight and so prudent, as not to act till they are secure 
 against failure, will surely have no chance of success. Such 
 persons ought to be called timid and weak, not prudent : 
 they will never commence any noble enterprize : nor must 
 we regret that ; for they would probably embarrass it by a 
 perpetual suggestion of difficulties. Danger and loss can- 
 not always be avoided : they must often be met and borne. 
 No great object has ever been won by those who make it 
 essential to avoid them. The eleven disciples would not 
 have founded the Christian church, if they had first taken 
 in hand to ensure against the danger of future quarrelling 
 among themselves. But while such dangers are absolutely 
 no reason for not acting, they are undoubtedly an excellent 
 reason for taking every precaution which experience and 
 forethought can suggest. 
 
 It is an ancient proverb, The beginning is half of the 
 whole. To begin well, one must start with (however 
 small) a number of persons clearly discerning their object, 
 calmly bent upon it, and judicious to devise that organiza- 
 tion on which all success must depend. Men make organs ; 
 but organs, more than individuals, determine the character 
 of communities, especially voluntary and proselyting ones. 
 For every organized body of men is like a seed, which ac- 
 cording to its inner structure attracts one or another ele- 
 ment out of the soil, and makes one or another quality 
 predominate in itself. Indeed just as man and man differ 
 not. in passions or powers, but in the supremacy or greater 
 vigour of one or other passion or power, so two communi- 
 ties may have nearly the same number of good or bad, wise 
 or foolish members, yet the regulations of one may enable 
 the good and wise to bear rule, and those of the other may
 
 62 CATHOLIC UNION. 
 
 throw power into the hands of the worse members. And 
 when the principle of a community is proselytism, it more 
 and more attracts to itself, according to its inward charac- 
 ter, either the good, or the covetous, or the ambitious, as 
 the case may be. If then one could start well; if five 
 persons of one heart, free from personal ambitions, com- 
 menced judiciously, they might attract to themselves twenty 
 of like spirit ; and if these by their joint wisdom could en- 
 act good regulations for their community, it would be no 
 miracle, nor any way surprizing, if in twenty years it be- 
 came evidently the Church of future England. When the 
 old is so worn out, we see it is time for a new one. Hap- 
 pily nothing will succeed, which does not deserve to suc- 
 ceed : this must comfort us under the failures of many good 
 designs. 
 
 But we must clearly set before us the object to be pri- 
 marily aimed at, viz. to attract to our society the purest and 
 freest minds of the age. Quality, not numbers, is in the 
 first instance to be alone thought of. To be strong, is of 
 course useful; but strength is the result, not of mere num- 
 bers, but of steady concord and community of aim. If wis- 
 dom and pure desires give concord, strength and numbers 
 will assuredly come in time. And unless all that I am wri- 
 ting is fundamental misconception ; if indeed the Church, 
 as distinguished from the State, has been a source of benefit 
 and progress, and ought still to be, if the existing Churches 
 have ceased to lead, and cannot again lead, our moral pro- 
 gress, if we aim at so high an end as a new and truly Ca- 
 tholic church, which shall be purely moral, not ecclesiastical 
 and sectarian ; we must be satisfied to take our first steps 
 slowly, and to have an infancy, as all great growths must 
 have. As " the child is father of the man," so, during the 
 infancy of every institution which is to last, the peculiarities 
 of its later state will be impressed on it. Hence, to secure
 
 PROBLEM OF RECONSTRUCTION. 63 
 
 in the outset that it shall have noble-hearted and wise mem- 
 bers, is immensely more important than that they be very 
 numerous. It will suffice at first, if they be numerous 
 enough to cohere into a body, with prospect of permanence. 
 During infancy, every living thing has to grow, and to learn 
 to know itself and its powers ; and if for some time they 
 are small, there is nothing in that which ought to discou- 
 rage, provided only that a warm heart beats within, and that 
 high aspirations and resolutions are cherished deliberately. 
 
 Every great community must have local divisions, and 
 each of these must have its internal liberty. Of this the 
 ancient Christian churches are a sufficient pattern. Their 
 common avowal that " Jesus was the Messiah," was their 
 bond of theory ; their common enthusiasm was their bond 
 in practice. But while thus far united, each was locally 
 free and self-governed. The local constitutions were framed 
 much on the same pattern every where, yet were freely ac- 
 cepted and not imposed : indeed the nature of the case 
 dictates this arrangement. A central committee may advise 
 and suggest regulations to the local societies, but the latter 
 must judge of them for themselves. Organization thus 
 compounded, is forbidden by statute in England to all poli- 
 tical societies ; but in the case of religious and moral societies 
 it is practically permitted. Unless therefore an institution 
 nominally philanthropic were perverted into the sphere of 
 party-politics, no impediment would arise from this quarter. 
 What arrangements would be needed concerning Com- 
 mittees, office bearers and the right of speaking, would re- 
 main for leisurely deliberation in forming Bye Laws. A 
 Committee must probably in the first place report on various 
 subjects, (if indeed there be not rather periodical reports 
 for some years, as with the British Association of Science,) 
 and the discussion of these reports would for some time 
 sufficiently occupy the Society. To decide all the funda-
 
 0* CATHOLIC UNION. 
 
 mental principles of organization rightly, is of vastly more 
 importance than to undertake any work rapidly. 
 
 Certain general principles may be here touched on. First, 
 although the same solemnities could not be used as in the 
 old churches, especially public prayers, (for diversity of 
 opinion in the present stage forbids it,) yet solemnity of 
 spirit must characterize every meeting and every public pro- 
 ceeding. Mohammedans have no public prayers, yet they 
 are capable of cherishing a deep gravity of sentiment. Next, 
 every meeting, of whatever kind, must have its Chairman, 
 elected for a term, whose first great duty must be to im- 
 press on all present his own earnestness and severe simpli- 
 city; and he must have full and undisputed authority to 
 repress every word of rancour or uncontrolled spirit. Again : 
 while questions of mere convenience may be decided by 
 counting votes, (except that in these we ought perhaps to 
 give double votes to women,) yet questions of principle 
 mast never be regarded as determinate by such a method, 
 even though (for the sake of gathering opinion) the vote be 
 sometimes taken. Again : the fundamental ground of 
 union having been reduced to its utmost simplicity, no bye- 
 principles should be liable to be enacted as a creed for 
 members ; however desirable it may be from time to time 
 for the society to compile and avow its moral principles, as 
 a scientific body also may set forth scientific principles. 
 
 In regard to the office of Chairman, I will here drop a 
 word on the high importance of its being unpaid. In a 
 transitory association, to be dissolved when a single definite 
 end is reached, the question is very secondary : not so, in a 
 permanent union. The payment of honourable officers will 
 infallibly generate a clergy, in fact a hierarchy, and degrade 
 the rest into a laity : but on that subject I shall insist more 
 below. Besides, it has other great evils ; of which, I here 
 note several. First, it leads to what is popularly called
 
 PROBLEM OF RECONSTRUCTION. 65 
 
 "jobbery," i. e. the desire to establish or support the office, 
 for the sake of paying the man who is to fill it. Well in- 
 tentioned persons are led into this by zeal for some friend, 
 whom they sincerely believe highly competent for the 
 office. Thus also premature organisms are forced into ex- 
 istence. Again, as we now see in regard to philanthropic 
 and literary societies, it will be sure to happen (through 
 personal likes and dislikes or individualities of mind) that 
 two unions are sometimes formed where one suffices, with 
 a waste of machinery at the least. Now if their officers 
 are paid, each is immediately a rival to the other, by sucking 
 up the funds needed for the support of both : illwill arises, 
 where there ought to be cooperation; and each strives to 
 recommend itself by adopting some distinctive and separat- 
 ing principle. Church history testifies vehemently to this. 
 Then also, after the personal grounds of the schism are 
 worn out, the schism is artificially perpetuated, and the 
 small societies are hindered from blending into one, if this 
 requires that one or other shall discard an honourable pastor 
 to whom the salary is an object. In short, if, as in the 
 Political union, we join honour and riches, (and such is the 
 end, if the church prove successful,) we inevitably incur 
 those struggles of faction which so depress the moral worth 
 of State-governments, and we degrade the Church to their 
 level. 
 
 Concerning the rights and forms of Address, it will be of 
 prime importance to have wise enactments. At present, 
 our churches and our voluntary societies are generally in 
 one of two extremes : either nobody but a few official per- 
 sons may speak, and the "laity" are passive; else, every 
 body (in theory) may occupy the time of the assembly, and 
 speak almost without controul except from the manifested 
 displeasure of the hearers. Much better regulated are our 
 houses of Parliament, where all may speak, but under con-
 
 66 CATHOLIC UNION. 
 
 ditions. Indeed, it is a familiar judgment of thoughtful 
 politicians, that the good working of legislative chambers 
 eminently depends on the forms which regulate debate. To 
 elicit whatever there is of wisdom in a multitude of well- 
 meaning persons, to prevent the forward and vehement from 
 preoccupying time to the exclusion of the modest and gentle, 
 to repress bitternesses and to limit dulness when it will be 
 simply wearisome, is surely not an easy problem. Its so- 
 lution is by no means impossible, yet it will depend on the 
 maintenance of fixed principles, that define and regulate 
 freedom. I take for granted that a society which aims to 
 realize the idea of a Church, as an organization of Philan- 
 thropy, must study to secure good will among its own mem- 
 bers first, and with a view to this must severely forbid what- 
 ever merely irritates. There must therefore be absolute 
 prohibition of what are called " personalities " in speaking. 
 It almost appears to me to have the weight of a fundamen- 
 tal principle, deserving to be inscribed on the walls of such 
 a society, " Bad Systems cannot be overthrown by attacking 
 individual men." But there is a kind of indiscriminate in- 
 vective, which is not strictly personal, yet offends and exas- 
 perates almost as much. I have heard, at a meeting which 
 professed to be philanthropic, and indeed religious, invec- 
 tives against aristocracy and wealth and "priestcraft,"* 
 which to me were so painful, though no part applied to me 
 personally, that I certainly should not choose to go where I 
 expected to hear such discourse. How much less could any 
 be expected to listen, who considered themselves to be at- 
 tacked. If the object is to heal the divisions of the nation, 
 
 * As usual, Bibliolatry supplies the justification of evil. Jesus cried Woe 
 on the rich, and denounced the Priests and Lawyers collectively as rogues, 
 hypocrites and tyrants : James attacked the rich, in far fuller invective than 
 Jesus used : Paul called Elymas a child of the devil, and cursed Alexander 
 the coppersmith ; &c. &c.
 
 PROBLEM OF RECONSTRUCTION. 67 
 
 and blend in good will the different orders and ranks, it is 
 suicidal to permit sweeping hostile attacks against any of 
 them. If any part of our institutions is so deadly in evil, 
 as to justify and require a violent destruction, this is a case 
 for political revolution; a dreadful case, which does cer- 
 tainly occur at some crisis of most nations' history. But 
 such a case is no work for a Church of Philanthropy. Its 
 weapons are different. It aims to work by persuasion : 
 therefore, however great the evils it attacks, the tones of 
 grief must predominate over those of indignation : dry and 
 harsh anger must not be heard : sympathy must mingle 
 with all rebuke, and no attacks be made except with a di- 
 rectly practical aim. I know not how else to express the 
 general rule, but by saying that Invective must be prohi- 
 bited. 
 
 Another kind of personal speaking is equally unsuitable, 
 viz. to speak on one's own grievances and those of one's 
 class. "Where the grievances are real and great, it would 
 still be an evil precedent to get them redressed by this 
 means ; as it might end in every class of subordinates en- 
 deavouring to turn the Society into a field for attack on 
 their superiors. In such a Union each must leave others to 
 take up his own grievances; but, as once a Eoman Em- 
 peror said to a senator who spoke to ask relief for his own 
 poverty, " We do not come to this House to promote our 
 private interests." This would degrade the institution as 
 effectually as to make it an alms-house. 
 
 Nor is this all. Of those who discern the evil in systems 
 there are always several classes of opponents, more and less 
 eager ; who, though uniting in the same ranks, are apt to 
 attack one another, instead of the common enemy ; and 
 this, even from an unfeigned zeal for truth. Each view 
 must be respectfully listened to in turn, but all approach to 
 altercation must be checked. No one should be allowed
 
 08 CATHOLIC UNION. 
 
 professedly to reply* to another, and especially not at the 
 same meeting. If any one has fallen into error as to matters 
 of fact, they may be corrected by another person through 
 the Chairman, without argument. Generally; it must be 
 understood, that the speaking of truth does not mean, that 
 we are to be at liberty to vent all that is in our hearts : nor 
 will it suffice, as in Parliament, to enforce decorum of ex- 
 pression, and leave sarcasm to do the work of invective. 
 Nothing will do, short of renouncing personal controversy. 
 This is well understood in pulpits : it is indecent for one 
 clergyman to preach against another. 
 
 But besides, I conceive that some other general principles 
 need to be laid down, in the spirit of the following. " No 
 one, by holding an office, gains any exclusive right of making 
 his voice heard, except in speaking on points oiform, which 
 it belongs especially to officials to enforce." (Under form, 
 I include manner, which is sometimes hardly of less import- 
 ance than matter.) " No member of the Society is excluded 
 from speaking; yet no one can claim to be heard except 
 under strict conditions, and with a liability to be refused in 
 future, if he violate conditions. Nor can any one claim to 
 be heard often, if hereby he would lu'nder others from being 
 heard who request an audience. The audience must hear 
 every one with respect, and make no demonstrations of feel- 
 ing : approbation will sufficiently show itself in breathless 
 attention." 
 
 In order to give effect to these principles, it is evident 
 that no single President or Chairman can have sufficient 
 moral weight ; but a Committee is needed, which must be 
 elected periodically and freely. Its duty will be, not, to 
 prejudge opinions, nor to dictate service, but to harmonize 
 the action of the society by enforcing its forms. Ultimately, 
 
 * Except when, for an immediate practical question, the whole assembly 
 resolves itself into Committee.
 
 PROBLEM OF RECONSTRUCTION. 69 
 
 (that is, when the organization is complete,) I imagine it 
 will be found desirable to require, that whoever wishes to 
 address the society shall lodge a request with the Committee 
 a certain number of days beforehand, stating his subject, 
 and the time he will require, (as, a quarter of an hour, or 
 a whole hour,) then, after learning how many are thus claim- 
 ing, the Committee must decide whether all, or how many, 
 can be heard ; enter their reasons in their book if any are 
 put off, and read out to the meeting their minutes on the 
 subject. This would give the fitting opportunity of remon- 
 strating with any who had previously used the privilege 
 ill. Noisy indications of approval or disapproval being 
 totally forbidden, (as I conceive they must be, exactly as in 
 church or chapel,) tedious and wordy speakers need another 
 sort of check. If any one had notoriously been felt to de- 
 serve these epithets, the Committee would be able to lessen 
 the allowance of time to him, as a first reproof, and to post- 
 pone him to others, as a second ; and as they would need to 
 assign their reasons publicly, there is little danger of their 
 exerting this power except where it was wanted. 
 
 Any personalities or vague invective (I apprehend) ought 
 to be checked at once by the presiding chairman : but the 
 offence of speaking away from the subject cannot be thus 
 dealt with, else the chairman is supposed to foresee all the 
 bearings of what is being said, before they have been de- 
 veloped. The audience ought to be patient till the time is 
 expired ; and afterwards, the Committee will be able to draw 
 up a minute against the offence; and if the same person 
 asks to speak again, he should receive a copy of the minute. 
 Any repeated offences (of whatever nature) against rightful 
 conditions would ultimately be a ground of declining to hear 
 a person. These remarks are offered only as illustrations of 
 the mode by which a Committee should energetically put 
 down those errors and weaknesses which otherwise will make
 
 70 CATHOLIC UNION. 
 
 the meetings of the society unprofitable or worse than un- 
 profitable. In all these things a majority is presumed to 
 have intelligence enough to discern the right when stated to 
 them : without this, all is vain. The problem of Byelaws 
 and Standing Orders, is, how the good sense of the majority 
 shall controul the impulse or selfcomplaceucy of a few. A 
 question may arise with some, whether a limit of age should 
 be set for speakers. My own opinion is, that a limit for 
 admission into the society should be set, but not for speaking. 
 I think that until young men have reached the age of 25, 
 they are liable to deceive themselves as to their moral ten- 
 dencies, and far less is gained than risked by accepting them 
 formally as coadjutors. Perhaps also the Committee might 
 have authority to give precedence to age, when they choose. 
 But old men are apt to lose more in freshness of eye than 
 they gain in experience ; and where progress is aimed at, 
 men of 30 are very often \viser than men of 60. We want 
 maturity, but not age. Yet in admitting the impulse and 
 activity of youth, we shall more than ever need a check 
 upon too great harshness of expression. 
 
 The power and the license of the Press are familiar phrases 
 with us ; but so soon as men become organized, the power 
 of the Tongue for good or evil is still greater. In the most 
 severely moral epistle of the New Testament, James declares 
 that " the tongue is an uncontrollable mischief, full of deadly 
 poison; a fire; a world of injustice; kindling man's whole 
 nature, and itself kindled by hell." A man who does not 
 bridle his tongue is a vexation ; but a society which does not, 
 will be a great pest, unless indeed it quickly tear itself to 
 pieces. I feel it needful to press this, because of the power 
 of habit to blind men. Philanthropic and Religious So- 
 cieties arise, with consciously upright intentions, and follow 
 the falsely democratic rule of allowing unlimited license of 
 speech. Of course this license is used most abundantly by
 
 PROBLEM OF RECONSTRUCTION. 71 
 
 the men of most impulse and least selfcontrol ; valuable 
 men perhaps, but needing, like many good horses, to be 
 kept in strong harness : for so it is, that the bitterness of 
 " Exeter Hall" has become a by-word. Prom an opposite 
 quarter there will come deeply sincere and vehement men, 
 capable of much noble service, who in political or socialist 
 meetings are accustomed to speak in no measured terms 
 against the aristocracy and the capitalists of England. To 
 refuse these men as allies, will be impossible : they are too 
 well-intentioned and too earnest : yet no gentle hints are 
 likely to restrain them from carrying the habits of political 
 strife into another society where many of the same objects 
 are aimed at, but aimed at differently. Any true and living 
 Church must treat on the moral questions of politics, from 
 their moral side ; and as, unhappily, strictly religious solem- 
 nities will at present be impossible, and where these are 
 not, (nay, even in Exeter Hall where they are,) tongue- 
 license is habitual, nothing short of severe inexorable 
 rules will, in my belief, be able to repress it. If it be 
 allowed, a few strong-speaking men will drive away all who 
 differ from them ; and the new Union will soon be found 
 to contain exactly the same individuals, so many and no 
 more, as already compose some other society; and abso- 
 lutely nothing will have been gained by the movement. 
 
 For these reasons, as well as from the general extreme 
 difficulty which impedes discussion among numerous per- 
 sons widely separated in space, I hold it to be quite ne- 
 cessary that the Bye-Laws be, in the first instance, made by 
 a comparatively small number of select, thoughtful, wellin- 
 formed men, contiguous in place, and able easily to confer. 
 Such rules would not be irreversible ; nor would they need 
 to be adopted in every locality : but if changed, they would 
 be changed after discussion, and that, a discussion carried on 
 according as they prescribe. It is a wild error to imagine,
 
 72 CATHOLIC UNION. 
 
 (if any do imagine,) that public meetings, as ordinarily con- 
 ducted in England, are deliberative assemblies. They meet, 
 not to discuss, but to declare aloud sentiments and judg- 
 ments already formed. They would be mere confusion, were 
 they not worked by a Committee behind them. They have 
 their value, only from the lamentable neglect to develop our 
 local institutions ; and that value is not such as to make 
 them a model. Never could such meetings devise a plan 
 of operation, or really do more than say Yes or No to a 
 question. I therefore emphatically protest, that, in desiring 
 a Voluntary and Free-speaking Union of philanthropy, I 
 mean something immensely different from these meetings ; 
 namely, an organized genuinely deliberative, co-i cting, com- 
 prehensive community; not a faction, not a party, not a 
 class or order of men ; but including persons most diverse 
 in every other respect, who yet agree in the selfsacrificing 
 love of fellowmen and a fervent desire for justice to all. 
 
 8. DOCTRINES OP THE FUTURE CHURCH. 
 
 But it will be asked, What, after all, is to be the car- 
 dinal profession which will constitute one a member of the 
 Church of the Future, as I conceive it ? I am well aware, 
 from my own consciousness, that the first answer of many 
 Theists will be : "It must be a profession of enlightened 
 Monotheism ; a creed acceptable alike to the philosophical 
 Christian, to the Jew, to the Mohammedan, to Hindoo and 
 Chinese sages ; a creed, proved by all the tendencies of the 
 past to be that into which the aspirations and the judg- 
 ments of all nations will finally converge." But on ap- 
 proaching the practical question more closely, I find that 
 such a reply involves a common delusion. Theists, if they 
 attempt to make and enforce upon one another an intellec- 
 tual creed, will, as infallibly as any class of Christians, split
 
 DOCTRINES OF THE FUTURE CHURCH. 73 
 
 themselves up into sects, and perhaps into very bigoted ones. 
 Unless they intend their creed to embrace Polytheism and 
 Paganism, they will need to define the attributes of the 
 Deity ; and questions will arise as to what is meant by his 
 Omnipotence and his Government of the world. Some will 
 regard omnipotence as no more concerned in making or un- 
 making the laws of gravity and cohesion, than in making or 
 unmaking the properties of the circle : with others, it will 
 be the cardinal point of true Theism to believe that Matter 
 and all its powers are creations, and not mere manifesta- 
 tions, of the divine Will. So soon as any attempt were made 
 to unite in Praise or in Prayer, the diversities of sentiment 
 would become prominent. Many things for which some 
 would desire to pray, would seem to others equally wrong, 
 as to pray for a reversing of the laws of gravitation. I do 
 not deny that Theists could harmoniously cooperate, without 
 schism or sects, while engaged on objects which in no re- 
 spect required that their Theism should be defined : but, so 
 long, why might not Pantheists or Atheists, if morally as 
 good as some of them, also cooperate ? To hold intellectu- 
 ally a Theistic creed, is surely no guarantee of moral good- 
 ness : and if Pantheists are to be excluded, it cannot be 
 simply as morally unworthy, but because some work is be- 
 ing undertaken, for which they are obviously incapacitated. 
 In my closing section I may touch on the after-formation 
 of friendly sects, or rather branches, within the same moral 
 community : it suffices here to indicate my opinion that the 
 attempt to enact a well denned Theistical creed as the test 
 of admittance to the society, would at once secure that it 
 should not be One society, but Many ; and would, at start- 
 ing, reproduce the old phenomena of religious controversy, 
 with extreme discouragement and probably with a rapid and 
 total failure. If on the contrary the creed, though in phrase 
 Theistical, were purposely left with great latitude, it would 
 
 E
 
 74 CATHOLIC UNION. 
 
 be found practically to embrace many Pantheists, while it 
 excluded Atheists and Sceptics. Yet the latter class agree 
 far more nearly with Pantheists, than Pantheists with The- 
 ists : and though I dare not say it universally, yet I believe 
 that often the Pantheist differs from the Atheist only in 
 a more mystical phraseology and in a more cloudy intellect. 
 It is true that this cloudier intellect may be accompanied 
 with a deeper tendency to veneration, perception of beauty, 
 and contemplative feeling : but it appears to me obviously 
 improper, to enact, as the basis of a great moral community, 
 a form of words which is purposely left obscure, and which 
 will often shut out the honest and upright, while it admits 
 others who have no substantial difference of judgment from 
 the former, but are simply more mystical in their forma of 
 thought and expression. We want a union, which shall be 
 Substance, not Form. I am aware that some, whose judg- 
 ment I highly esteem, hold as an abstract principle that no 
 firm and coherent Morality is possible, without Religion in 
 the back -ground. "Theism* is the indispensable postulate 
 of conscience, without which its inspirations would be illu- 
 sions : its veracities themselves a lie." It is not my inten- 
 tion to deny this ; on the contrary, my tendency is strong 
 to believe it. But there are two ways of applying the prin- 
 ciple. The one is, the easy, current mode of saying to the 
 avowed Atheist : " Your creed proves you to be an unprin- 
 cipled man, ready for every wickedness : therefore we will 
 shut our eyes to your goodness, and do our best to perse- 
 cute you out of society, out of humanity." The other is, 
 to say : '' We see that many avowed atheists are far more 
 conscientious than some sincere theists : we must infer that 
 they are likely to become theists by the force of an inevitable 
 
 * I quote from an article in the West. Rev. Jan. 1854, which is above my 
 praise : {English Religion .-) I have no doubt whatever, that the author 
 will assent to the latter, and not to the former, application of his principle.
 
 DOCTRINES OP THE FUTURE CHURCH. 75 
 
 logic, if we do not disgust them with theism by our injustice. 
 And meanwhile, is not the man whose conscience devotes 
 him to moral principle, really worshipping the highest attri- 
 bute of God ? and is this not a far higher thing than an 
 unpractical intellectual acknowledgment of a God?" 
 
 Experience warns me to add a protest, that to disown 
 every creed as a test of individual character is not to treat 
 abstract truth as unimportant. I believe that in the long 
 run error always works moral mischief, even in Metaphysics 
 or in Astronomy ; and Truth is in itself to be valued : but 
 one who errs in these topics, confessedly, is not thereby shown 
 to be a bad man, nor will you mend his error by unjust 
 severity. A bad church-theory determines that a church 
 shall be bad ; yet very many individuals of such a church, 
 if it be large and lasting, are eminently good. To say that 
 men who hold immoral or atheistic theories are not forthwith 
 to be regarded as bad men, is not at all to say that such 
 theories are not bad things. It is indeed wonderful that 
 one needs to insist upon the distinction. But, believing as I 
 do that religion has a very deep root in man, I expect that 
 the Church of the Future, if it begin with an earnest mo- 
 rality and avoid all dogmatism, will inevitably become reli- 
 gious in the truest and deepest sense, even though it talk of 
 religion barely as our poets talk. 
 
 We return then to the question : What is to be the fun- 
 damental ground of union ? for a moral test-creed will be 
 as hurtful and as absurd as a theological one. Assuredly : 
 and it is not the profession of a theory that we must seek 
 and accept, but the profession of a practical intention. It 
 will not do to receive any one at random as member of the 
 society, nor yet can it be right to exercise any judgment 
 upon one who is a candidate for admittance, except in the 
 extreme case of his conduct being publicly scandalous : but 
 we may require of him a solemn declaration, that " he de- 
 
 E 2
 
 76 CATHOLIC UNION. 
 
 sires to join our union, not from selfish or ambitious motives, 
 but, believing that Moral* Excellence is the highest good 
 of man, and desiring to promote that good, in himself and 
 others, through Justice and Love." The form of this de- 
 claration ought to be the same rigidly in all the branches of 
 the society, as their specific bond of union, and therefore it 
 would be proper to have this in the first instance carefully 
 drawn up. 
 
 After much consideration, I have persuaded myself that 
 it cannot be needed, and therefore is undesirable, to make 
 a renunciation of Bibliolatry and Ecclesiolatry fundamental 
 to the society, although I have no doubt, that for practical 
 utility it is essential that these idols be renounced. But in 
 truth there is not the least danger that the ruling part of 
 the old churches will be deficient in hostility to such a new 
 society : hence no avowed Christians are likely to join it, 
 except such as are peculiarly liberal and largehearted. These 
 ought not to be shut out ; and they will be more likely to 
 lose any remaining Bilaliolatry by their entrance, than to in- 
 fuse it into others. 
 
 In the candidate's profession just laid down, no moral 
 doctrines are assumed and enacted. If a Milton proposed 
 himself, believirg polygamy to be moral and rightful, he 
 would not be shut out of the society thereby. So long as it 
 was a speculation with him, it might possibly be disagree- 
 able, but it would be borne with. If however this, or any 
 other moral eccentricity, took a practical shape which ap- 
 peared scandalous to the community, a delicate practical 
 question might certainly arise : but it is not new with 
 churches or other associations, nor is it to be expected to 
 occur often in any one place. 
 
 Nevertheless, the power of Exclusion, so essential to every 
 
 * If for the words Moral Excellence any Theists prefer the words, " to b 
 like to God," this should be left ad libitum, to save verbal controversy.
 
 DOCTRINES OF THE FUTURE CHURCH. 77 
 
 voluntary society, has been so much abused, and is become 
 so odious under its ecclesiastical name Excommunication, 
 that it may here deserve and need some remarks, more par- 
 ticularly since to inflict exclusion on purely moral grounds 
 is a social stigma and might take a form involving legal 
 controversy. In the first place, it seems impossible to for- 
 bid, in the abstract, all disowning of members ; since a per- 
 son may be so quarrelsome and uncontrollable, that nothing 
 short of suspending him from the exercise of every right 
 given by the society to its members will hinder his being 
 mischievous to all its objects. Next, it seems equally ne- 
 cessary to admit that every locally constituent part of the 
 society will most appropriately judge, what is necessary in 
 this respect for its own defence. For on the one hand the 
 facts cannot ordinarily be known except locally : on the 
 other, the local society is the immediate sufferer from the 
 misconduct of the individual : we may add, that when it 
 meets, whether in a building of which it has the ownership 
 or in one which is hired by its money, in the nature of the 
 case it has a peculiar right to regulate its internal proceed- 
 ings. Nevertheless, in thus conceding to every locality its 
 sovereign authority to exclude members who are found to be 
 vexatious and dangerous, or whose moral conduct and posi- 
 tion is felt to be scandalous, the entire society is by no means 
 bound to approve and adopt whatever is done by a local part 
 of itself : and it would be very unwise to lay down such a 
 compact ; for then, if any extreme views arose locally, these 
 would instantly be dictated as a law to all. Por instance, 
 suppose one branch of the society to exclude a member 
 because he would not take the Temperance pledge, but drank 
 wine and rum, or because he had a commission in the army ; 
 it would be highly unreasonable to expect the whole society 
 to back up their decision. And inasmuch as every one, by 
 accepting the fundamental declaration, enters no one local
 
 78 CATHOLIC UNION. 
 
 part of the Society, but the Society generally, it follows that 
 no authority can exclude him, which does not represent the 
 Society collectively. Yet no local unit can claim this posi- 
 tion ; and it can scarcely be worth while, or even safe, to 
 have a judicial machinery which can. Thus we seem to 
 reach the general result, that Excommunication from the 
 entire society is impossible : yet that every part of the so- 
 ciety may (for the sake of its internal peace or decorum) 
 suspend all rights of a member within its own sphere ; which 
 is, in so far, a virtual excommunication. To this it only 
 remains to add, that, as a general rule, the decision of one 
 part of the society to suspend within its jurisdiction a 
 member's rights, might be accepted by all the rest as a pree- 
 judicium, which any other local Committee is permitted to 
 follow as far as it pleases. Thus, if the society at Manchester 
 had deprived a member of his right to speak or otherwise 
 act, and the person presented himself at Birmingham to the 
 local committee there, this body, having cognizance of what 
 had been done at Manchester, should (I think) be free to 
 adopt and act upon what had been there decided, or, on the 
 contrary, to take no notice of it. Whichever they did, they 
 should report publicly. In this way unreasonable eccen- 
 tricities and injustices of certain parts, (ruled perhaps by a 
 clique,) would be exploded by the rest ; but exclusions rest- 
 ing on necessary moral grounds would be reaffirmed and 
 continued. 
 
 So much refers to practical conduct. But as regards 
 speculative error, be it immoral in our opinion, or be it 
 atheistic, however dangerous it seem to us, there is no 
 overcoming it by dictatorial frowning, when the person who 
 holds it is pure and upright. Indeed, it is high time, that, 
 after so much glorification of Creeds, there should at length 
 be a recognition of Human Goodness as a bond of union 
 and of cooperation. If, as has been believed, there is a
 
 DOCTRINES OF THE FUTURE CHURCH. 79 
 
 spiritual world, in which God is known directly; the blessed 
 angels in it have not, as their basis of union, their belief that 
 God exists and rules ; for the devils also believe, and tremble. 
 It is a common love of goodness which there unites angels, 
 and disunites them from devils, who see the Good and love 
 it not. If then the love of goodness is admitted by Jews 
 and Christians to be the discriminating mark of HEAVEN, 
 what school of opinion can hold that this in the CHURCH 
 is to go for nothing, but that to recite and acquiesce in pro- 
 positions believed by devils is the spell to open the Church- 
 gates ? 
 
 While thus it seems to me unpracticable, unwise, and 
 unjust to attempt to impose any creed whatever, religious 
 or moral, I nevertheless fully believe that whenever the new 
 society arises, it will work out its own doctrines, as surely as 
 do the schools of astronomy and of philosophy, although 
 they impose no test-articles. If I think that I know what 
 some of the doctrines will be, it is not as dictating, but as 
 discerning, in the movement of opinion, what they are cer- 
 tain to be in particular directions. I will state them, for 
 clearness, in contrast both to the current notions of Chris- 
 tian churches, and to the crude ignorance of those who 
 would disown our debt to the past. 
 
 If we are opposed to the modern churches, it is in part 
 because they have degenerated ; have adopted as their pre- 
 dominant doctrine, some unfortunate error which was excep- 
 tional with him who first broached it, but which they have 
 made to outweigh or annihilate much that he held. In 
 truth, all religious and moral reformers seem to have much 
 in common. In the present day, they have to contend for 
 the freedom claimed and used by Luther, by A Kempis, by 
 Paul, by Jesus, by earlier sages. In every age, much that 
 is preached as new, was preached long before, then also 
 as new. Jesus and Samuel and probably Moses preached
 
 80 CATHOLIC UNION. 
 
 righteousness and inward goodness, as distinct from ceremo- 
 nialism; yet Jesus was in apparent collision with Mosaism. 
 So was Paul; yet he often appeals to Judaism itself as 
 justifying his principles. 
 
 There are however some essential points in the popular 
 creeds which need to be reversed and will be reversed. 
 
 They assert man's Natural Depravity. They represent him 
 as a product which God disowns ; a product, which it is a sort 
 of blasphemy to ascribe to Him. They assure us that nothing 
 so wicked as Human Nature ever came, or could come, from 
 the divine Power. "What He created was pure and perfect, 
 but, after it had come out of the divine hand, another Being 
 marred it. Thus human nature is not only frail and weak 
 and liable to go wrong, as every finite being must be ; but 
 is degenerate, fallen, depraved, condemned, powerless to 
 amend, without sympathy for things spiritual, certain to 
 become worse and worse unless God had miraculously inter- 
 posed to save and to heal. Thus also man is so blind, that 
 he cannot discover or judge of true religion. 
 
 I do not say that this is the doctrine of the New Testa- 
 ment. There are a few strong passages in this direction, 
 but to those who interpret the whole liberally and not tech- 
 nically, the opposite evidence immensely preponderates. 
 Nevertheless, it is certain that all the great churches of 
 Christendom have committed themselves irrevocably to the 
 tenet of Man's Hopeless Depravity ; not only the Church 
 of Rome, but all those which sprang out of the Reforma- 
 tion. In these islands, the Church of England, the Puritans, 
 the Independents, the Wesleyans and Baptists, the Welsh 
 Dissenters, the Scotch Church, and all its branches, agree 
 in holding it : only the Unitarians, in quite modern days, 
 have rejected it. In this doctrine the churches ground the 
 necessity of Infant Baptism, and of the Atonement. To re- 
 ject it, would imply an entire reconstruction of their theology.
 
 DOCTRINES OP THE FUTURE CHURCH. 81 
 
 Yet it is remarkable, that the educated mind of this cen- 
 tury renounces the doctrine with peculiar unanimity. It is 
 discerned to be imbecile, undeserving of refutation, indeed 
 selfrefuting, because it involves essential scepticism, by 
 making it impossible for us (or at least for the unbaptized) 
 to judge of alleged revelations or to attain any tests of re- 
 ligious truth. By degrading man to an unreligious (and 
 in so far, to a brutal) rank, it justifies him in irreligion. 
 Such is the view taken of this tenet by the great mass 
 of the Christian laity of England and of Europe. There 
 is then no doubt that it will be emphatically rejected in the 
 Future. 
 
 Akin to this is the doctrine, which contrasts Nature to 
 God. Yet indisputably there is no other manifestation of 
 God. Indeed, so far as the material and animated Universe 
 (independently of man) is concerned, the Scriptures, old 
 and new, agree with common feeling and belief : the oppo- 
 site judgment is rather Puritanical than Christian. Never- 
 theless, in so far as human action enters into and affects the 
 world, it is strictly Christian sentiment, which represents 
 the whole as ungodly. In Christian theology the present 
 world is opposed to the future, and is represented as some- 
 thing intrinsically bad, not deserving our affections nor our 
 exertions. It is a vale of sorrows. It is the kingdom of 
 darkness. It is a momentary tabernacle, not an abiding 
 city. It is soon to be burned up, and succeeded by new 
 heavens and a new earth, wherein dwelleth righteousness. 
 Such a conception we now see to be the sombre view of 
 men who were unhappy enough to live under the Roman 
 Caesars. We respect it, as we respect and pity misfortune ; 
 but we cannot share it. On the contrary, the doctrine 
 which will prevail in the Church of the Future on this 
 subject has been already announced by an eloquent pen : 
 [West. Eev. Jan. 1852 : p. 220.] 
 
 E 3
 
 82 CATHOLIC UNION. 
 
 " Divine things are not put away into foreign realms of 
 " being and future reaches of time, attainable by no path of 
 " toil, no spring of effort, only by miraculous transport ; 
 "but are met with every day, shining through the sub- 
 " stance of life, and hid amid its hours We do be- 
 lieve that the great change for which the secret religi- 
 " ousness of this age pines, and which it is sorely straitened 
 "till it can accomplish, is, the deliberate adoption into 
 " ' heavenly places ' of this world, its faculties and affairs, 
 "just as God has made them, and man's unfaithfulness has 
 
 " not yet spoiled them Men are tired of straining 
 
 " their thought along the diameter of the universe to seek 
 " for a holy of holies in whatever is opposite to their life. 
 " They find a worship possible, even irresistible, at home ; 
 " and on the roadside a place as fit to kneel as on the pave- 
 " ment of the Milky Way. The old antagonism between 
 " the world that now is, and any other that has been or is 
 " to come, has been modified for them, or has even entirely 
 "ceased. The earth is no placo of diabolic exile, which 
 " ' the prince of the power of the air ' ever fans and darkens 
 
 "with his wing It is not only the home of each 
 
 " man's personal affections, but the native country of his 
 " very soul ; where first he found in what a life he lives and 
 " to what heaven he tends ; where he has met the touch of 
 " spirits higher than his own, and of Him that is highest of 
 "all. It is the abode of every ennobling relation, the 
 " scene of every worthy toil ; the altar of his vows, the ob- 
 "servatory of his knowledge, the temple of his worship. 
 " . . . . He is set here to live, not as an alien, passing in 
 " disguise through an enemy's camp, where no allegiance is 
 " due and no worthy love is possible, but as a citizen fixed 
 " on a historic soil, pledged by honourable memories to nurse 
 " yet nobler hopes. Here is the spot, now is the time, for 
 " the most devoted service of God. No strains of heaven
 
 DOCTRINES OF THE FUTURE CHURCH. 83 
 
 " will wake him into prayer, if the common music of hu- 
 " manity stirs him not." 
 
 In man there is a conjunction of the Infinite and of the 
 Finite. Our Intellect has to do with the Indefinite and the 
 Infinite ; while our Affections and Action rest principally or 
 necessarily in the Finite. Every abstraction is in some 
 sense infinite; but every concrete object, every thing sen- 
 sible, is finite. Our minds fitly rove in Heaven and in the 
 Depth and at the ends of the earth : excursiveness is their 
 nature, and eminently conduces to their health and force. 
 But our actions must be close at home, and our affections 
 ought to be peculiarly there. The smallness of our sphere 
 matters not, if we work in it with an angel's soul. But so 
 perverse has popular religion been, that it has forbidden 
 each branch of our nature to fulfil its legitimate function. 
 When intellect strives indefinitely and insatiably after know- 
 ledge, when imagination wanders into extremest space or 
 time, or creates worlds of melody and beauty, we are re- 
 proved for vain curiosity, and admonished to employ our- 
 selves on something more useful to us after death. When 
 the affections concentrate themselves on individual objects, 
 as is their nature, then again we are warned to " sit loose " 
 to the things of time, and not to set our affections on things 
 of this earth. In all such precepts the religion has lost its 
 hold of that moral element from which it started, and which 
 (in comparison to Paganism) was very strong in it. Sin 
 does not inhere in matter, nor in one world or one time 
 more than another. God is not the antagonist of Matter, 
 nor of Nature, but of every thing unnatural; and of all 
 things, Sin is the most unnatural. Opposition to nature, 
 is perhaps the definition of Sin; as, rightly to develope 
 nature, is the definition of Virtue, or of Holiness. 
 
 Out of the error concerning man's Depraved Nature, rises 
 (it seems) another concerning the evidences of Religion.
 
 8 CATHOLIC UNION. 
 
 The prevalent opinion, (which is incorporated with the au- 
 thoritative teaching of Protestant Universities and Acade- 
 mies,) is, that Religion is necessarily to be received (by 
 all except inspired apostles) on testimony. According to 
 this view, the religious truths to be believed are mainly 
 events of Past human history, which, with their interpreta- 
 tion, were authoritatively communicated to some apostle or 
 prophet, on whose attestation we are dependent. Perhaps 
 the Roman church never committed itself to such a theory; 
 yet it has, equally with Protestantism, made History to enter 
 the very essence of religion : nor is this a corruption of 
 Christianity, but the primitive unavoidable doctrine. But 
 so soon as men break loose from traditional creeds, it will 
 (I believe) become an axiom with them that religion is not 
 concerned with any details of human history, but solely with 
 the existing abiding relations between God and man; that 
 it can never depend on testimony concerning past events or 
 dead men, but on insight concerning ever-present facts. 
 
 To sum up : the popular creed presents to us an unholy 
 Earth, an incorrigible World, an absent and offended God, 
 an external mode of Reconciliation to him, a distant and 
 future sphere of Affection, and the evidence of Hear-say 
 concerning all. In place of these the new Religion will 
 teach a venerable Earth, an improvable World, a present 
 and unchangingly benevolent God, inward Reconciliation of 
 the human heart to Him, a present sphere of Affection and 
 Exertion, and the evidence of personal Insight. 
 
 One doctrine which the churches teach, needs to be taught 
 more intelligently, viz., the Unity of Mankind. This ought 
 not to be understood of descent from common parents, a 
 lower notion, which has played its part : but we must rise 
 to a higher. Our unity in species is a present reality, which 
 undeniably exists, independently of any theory respecting 
 the causes. When two men meet, each knows that the
 
 DOCTRINES OP THE FUTURE CHURCH, 85 
 
 other is a MAN : this expresses a present certainty, whether 
 the primitive parents were two or two thousand. We pre- 
 sently discern in one another, not only external likeness of 
 form, but sameness of propensities and of powers. With 
 fuller acquaintance we find common sympathies, common 
 moralities, common aspirations, common intelligence ; with 
 capacity for entering into domestic relations, and mingling 
 our blood into one stream. So long as mixed races arise 
 between every two portions of human population that live 
 in juxtaposition, to deny the unity of mankind is either a 
 technical and arbitrary use of terms, which, under pretence 
 of scientific distinctness, obscures a far grander fact ; or, is 
 the perversity of men who desire to justify inhuman wrong. 
 We need say no more about that, except to protest against 
 the folly of looking to the Past and to Theories for the 
 evidence of that which is Present and Fact. 
 
 An immediate necessary inference from the Unity of Man- 
 kind, is, the impartial complacency of the Divine mind to- 
 wards all races of men ; or, in the language of Paul, " One 
 God over all is rich to all that call upon him." Paul's 
 Jewish persecutors discerned more truly than he did, that 
 this was to pronounce the Jewish belief that the most High 
 felt peculiar favour for them, a fundamental delusion from 
 the beginning. A nation can become " the peculiar people " 
 of God, only by the individuals of that nation becoming 
 inwardly and personally conformed to the will of God. HE 
 changes not. To talk of "dispensations" as a reason 
 why He should practise favouritism, is simply confusion of 
 thought. 
 
 A second inference follows from the unity of man, viz., 
 the mutual dependence of nation on nation, and age on 
 age. Because we are finite, we cannot be made perfect by 
 ourselves. Each individual, or each nation, makes some 
 little start in improvement, but soon stops, unless aided by
 
 86 CATHOLIC UNION. 
 
 another. By mutual intercourse, each imparts to others 
 what he has attained ; and since the Mental and Spiritual is 
 not consumed by being imparted, every one might receive 
 the accumulated riches of all. When some have thus 
 gained a higher development, they start with advantage for 
 new discoveries ; and the process of communication being 
 repeated, the onward movement is redoubled. A nation left 
 to itself, whether a China or a Judaea, before long attains 
 its maximum of wisdom. Permanent progress seems to be 
 possible, only when several stocks of people, diverse in the 
 form of their civilization and mental tendencies, cooperate. 
 Diversities of language, hitherto, have been looked at chiefly 
 as vexatious impediments to communication, or fatal causes 
 of national hatred. In the dawning future, they will be felt 
 as the beneficent conservators of national individuality, 
 giving hereby greater variety to the human mind. Nor 
 only so : but as the learning of language is the great sti- 
 mulus to the infant mind, and the easy vehicle of immense 
 stores of thought, so the early acquisition of two languages 
 or even three, (which involves no difficulty whatever to 
 children, and no strain of the faculties such as scholastic 
 tasks inflict,) will be regarded hereafter as an ordinary means 
 of education plainly pointed out by Providence, to enlarge the 
 understanding, enrich the sentiment, and prepare the heart 
 for cosmopolitan impartiality, without impairing patriotism. 
 We do not sufficiently know the laws of national intelli- 
 gence to dogmatize concerning them ; but in modern days 
 we distinctly see, how the cooperation of many nations pro- 
 duces richness and depth in literature. Ancient Greece 
 also was a mongrel of many tribes, much diversified, besides 
 the stimulus derived from Lydia, from Phoenicia, from 
 Egypt. In fact, Judaism itself was founded on Sabian and 
 Persian conceptions, though it had also a noble native deve- 
 lopment: Christianity grew out of Judaism, modified by
 
 DOCTRINES OF THE FUTURE CHURCH. 87 
 
 Persian and Platonic thought. The doctrine of Heaven and 
 Hell, of Angels and Devils, notoriously was not Mosaic nor 
 Davidical, but was adopted by the Jews from Babylon. The 
 Incarnation and the Trinity were taught in Hindostan long 
 before Christian times. Such phenomena ought to teach 
 modern Christians a different tone towards those whom they 
 ridiculously charge with stealing and plagiarizing their no- 
 tions. As if we did not live to learn ! As if Christianity 
 had borrowed nothing ! As we are all of one species, so do 
 we live one life. We inherit and reap the truths of the 
 Past, and we are of course also liable to imbibe its error. 
 In trying to clear off the false, we must not cast away the 
 true, nor disown our relationship to our predecessors. We 
 are children of our fathers, brethren of our brethren, in 
 mind, as in body. 
 
 Those who strive after a New Moral World are apt to fall 
 into the error to which some Christians exhort them, of dis- 
 owning the Past. Let them consider this : if there was 
 no truth in the generations which are departed, we have no 
 immunity from error and no security that our notions are 
 not equally baseless. Why should not the next generation 
 sweep off our notions with as little ceremony? If there 
 was nothing good or right in the Past, neither will there be 
 in the Future. Our sole guarantee or hope of Progress, 
 lies in the belief that we inherit treasures which make us 
 richer than our fathers. Though not individually stronger 
 in mind or body than they, yet we work with more tools, 
 more abundant capital. Really to start afresh, (if that were 
 possible) would be to recommence barbarism. 
 
 The experience of the schools of Science makes our rela- 
 tion to the Past very plain. So long as men, calling them- 
 selves philosophers, tried to set up independent and new 
 systems, without building on their predecessors, they could 
 establish nothing. By far the most permanent school of
 
 88 CATHOLIC UNION. 
 
 antiquity was that which was most comprehensive in erudi- 
 tion and most used the thought of its predecessors, namely, 
 the Aristotelic. But the works of Aristotle came to be 
 used like a Bible, to supersede independent thought : I be- 
 lieve that this was the reason why at length the school de- 
 cayed. Be this as it may, it is certain that in the schools 
 of Mathematics, Physics and Physiology, men judge most 
 freely; they never are in bondage to predecessors, or believe 
 because they are told to believe. Nevertheless, only those 
 who diligently study and use their predecessors are compe- 
 tent to advance the sciences. Suggestion of truth is what 
 men most need : when it is once clearly stated, in spheres 
 concerning which we have means of observing and knowing 
 fact, ordinary minds manage to verify it. Thus while we 
 are immensely indebted to the laborious thought of others 
 for Suggestion, we do not accept their statements on au- 
 thority, but judge of them for ourselves. Only a most rare 
 genius could originate and complete a treatise on Geometry; 
 yet when it is written, a common schoolboy can master it. 
 Warned by such experience, we may understand how unwise 
 it is to undervalue in morals and religion the lessons of the 
 Past, and how false to think that we cannot learn of a 
 master without bowing to his authority. To imagine the 
 last, is an error common to popular Christianity and to an 
 innovating school most intensely opposed to it. 
 
 In regard to Wealth and Luxury the Christian theory is 
 that of asceticism quite extreme, and therefore the practical 
 doctrine is that of entire self indulgence. The doctrine which 
 we need to have preached and practised, to the rich, is, 
 to find their pride and pleasure in making their wealth 
 minister to public enjoyment ; to break down no man's 
 independence by doles of alms, but to give in such a way as 
 to make future gifts needless ; to keep down vulgar extra- 
 vagances in dress and upholstery and dainty entertainments,
 
 DOCTRINES OF THE FUTURE CHURCH. 89 
 
 but spend in preference on beauty of pure form and colour, 
 on whatever is substantial and permanent, and on all the 
 products of superior mind. But to the poorer it must be 
 preached, not to covet an exterior, which they cannot sus- 
 tain without sacrificing what is better. In fact, the most 
 powerful preaching will be, to make it felt that no exterior, 
 such as dishonesty may temporarily assume, facilitates ad- 
 mission into refined society. If richer men invited to their 
 drawing-rooms whomever they found to be morally worthy, 
 although in meaner and poorly paid occupations, it would 
 presently stop the unwholesome race after wealth, it would 
 arrest Bankruptcies, and immensely diminish the cares which 
 eat men's heart up. 
 
 Beauty and Art and Science have been eminently culti- 
 vated by individual Christians, but they have no place in the 
 theory of Christianity. The Church of Rome has known 
 how to use Painting, Music and Architecture as aids, or far 
 oftener as substitutes, for religion ; but with Protestantism 
 these things have had little connection. There is no doubt 
 that they will all be duly appreciated, and assigned to their 
 respective duties, in the dawning religion, whether as beau- 
 tifying human life, or also as connected with any religious 
 rites. 
 
 A protest, it is to be hoped, will also be enunciated in 
 some form, against that extreme appropriation of men to one 
 work, which converts them into tools. In savage life, every 
 man is largely occupied with martial exercises and other 
 healthful action. This is indeed carried to a great excess : 
 the mind is starved, that the body may be exclusively de- 
 veloped. But in English habits an opposite error is com- 
 mitted. That which ought to be the exercise and healthful 
 play of all, soldierlike and manly skill, is taken away 
 from the community, and given to a single class ; while the 
 vast majority have dull, unrelieved, mechanical labour ; and
 
 90 CATHOLIC UNION. 
 
 the only relaxation which many would be willing to let them 
 have, is either purely scholastic, or of a gentle feminine 
 kind : so intensely unmasculine is the idea of virtue which 
 is current in the churches. Men indeed have monopolized 
 women's work. Statesmen also seem to be pleased that all 
 the men of the nation should be made women, except the 
 soldiers whom they reserve to be mere tools of power. New 
 principles must be loudly published on these points, and a 
 revolution of opinion take place, before English industry 
 can become healthy, English workmen contented, or the 
 public peace of Europe safe. 
 
 Concerning the occupations of Women our transatlantic 
 friends are leading us by the hand. Unless women are 
 made more able by far to support themselves, the newly- 
 invented Washing Machine and Sewing Machine will enor- 
 mously add to the helplessness which the Powerloom and 
 Spinning Jenny have caused ; and the sad state of females 
 will grow worse and worse. But in fact, the whole position 
 of the female sex needs to be reviewed, and the subject is 
 too large for this place. 
 
 9. WORK OF THE FUTURE CHURCH. 
 
 That there will be no want of work for the Future Church 
 to do, if it have but strength to do it, will be clear to those 
 who conceive of its function, as an Organizing of Philan- 
 thropy. The moment this is stated, just the opposite fear 
 comes over one, namely, that through the immense variety 
 of urgent calls, efforts will be distracted into too many di- 
 rections. 
 
 Probably at no other time, since man has been on earth, 
 has there been so vast a philanthropic energy in existence, 
 as now in each of the three great nations, British, Anglo- 
 American and German. But because it is unorganized, it
 
 WORK OF THE FUTURE CHURCH. 91> 
 
 has seldom power to go to the roots of evils, and extirpate 
 the causes ; and a great deal of it is necessarily wasted, be- 
 cause the persons who desire to cooperate cannot find one 
 another. The Philanthropy of Christianity has been pure 
 in intention, and, especially under European freedom, has 
 given a powerful impulse to philanthropic desire; but the 
 circumstances of its unfortunate birthtime have determined 
 that its efforts (so far as they are connected with the churches 
 and theology) shall be always superficial. Biblical philan- 
 thropy is pervaded by the poison of despondency. It treats 
 the world as a hospital, the multitude as a mass of neces- 
 sary and permanent paupers. To palliate evil by temporary 
 relief, is its highest effort> its only aspiration. To set before 
 the eyes a brilliant ideal of what this world might become 
 and ought to become, would seem to savour of " unbelief." 
 To bestow alms on the poor, to distribute at Christmas 
 blankets, clothes, soup and coals, are the philanthropy which 
 is congenial to the Christian church. But if an eccentric 
 clergyman here or there inquire into the causes of poverty, 
 he is thought to trespass on to political and doubtful ground ; 
 much more, if he trace them to some injustice in our insti- 
 tutions, and claim that it be removed. A scandal yet worse 
 than mere poverty afflicts and disgraces England, a vast 
 class of degraded women, living, or rather dying, by the 
 vice of men. Philanthropic attempts are made for the re- 
 covery of a small fraction of these outcasts ; but to examine 
 the causes of the permanent disease and try to remove them, 
 does not occur to the church as a proper problem for it. 
 Spiritual concerns sufficiently occupy the clergy, and the 
 laity count for nothing in church organization. 
 
 I have already deprecated the idea that a church is a large 
 almshouse, to which poor men are to be attracted by the 
 liberality of rich members. The protest is far from needless. 
 Owing to fundamental precepts and doctrines of Christianity,
 
 CATHOLIC UNION. 
 
 in spite of Paul's noble and vigorous protest for a higher 
 conception of Charity or Love, the eleemosynary notion has 
 stuck fast in Christian churches, so that Charity is most 
 hurtfully identified with pecuniary mercies. Modern times 
 have produced deepsearching philanthropists by hundreds, 
 but no relation establishes itself between them and the 
 churches. 
 
 The fear of perverting religion into " politics " is cer- 
 tainly one cause, why there has been no cooperation of 
 Christian churches for a fundamental attack on social evils. 
 The most remarkable approach to such a thing in our day, 
 was the movement of the Dissenters against West Indian 
 Slavery. I refer to this now, as an illustration, that such 
 action against social evils does not necessarily entangle re- 
 ligious societies in party-politics. In fact it was notorious 
 that the king's ministers, some of whom spoke vehemently 
 against slavery, (as Mr. Canning,) did not dare to act, be- 
 cause they could not afford to encounter the slavery-interests. 
 The ripening of public opinion is generally waited for by 
 our rulers. Tories and Whigs alike preach this doctrine, 
 it seems, because they have no spare energies to move the 
 public : this then is a duty which they willingly, as well as 
 necessarily, see performed by others. Whether the Churches, 
 or a political association, stirred up the nation against sla- 
 very, was a matter of indifference to every possible ministry. 
 The same may be said of Corn Law Abolition. If the 
 "League" against the now extinct Corn Laws had been 
 planned and conducted by the bench of Bishops or by the 
 University of Oxford, this would be now looked on as a 
 highly creditable fact to either body, and during the struggle, 
 would in no respect have deranged either Church or State : 
 nor would it have involved either ecclesiastical organ in 
 party-politics. Here we see the enormous waste of effort 
 in our present mode of proceeding. The machinery of the
 
 WORK OP THE FUTURE CHURCH. 93 
 
 League was in the course of seven years brought to high 
 efficiency, and then, its single limited object being gained, 
 was suddenly dissolved. Under the circumstances, faith- 
 fulness, no doubt, demanded this : but such a mode of pro- 
 ceeding is to pay so vast a price for every reform, that, ex- 
 cept where their pecuniary value to the reformers is greater 
 still, to cooperate for them is impracticable. 
 
 The value of an excitement like each of those which I 
 have here named, is great, in the exhibition of personal 
 character, the mutual confidence inspired, and the power of 
 after-cooperation for objects of a similar kind which is thus 
 attained. Nearly all this value is wasted, when an organi- 
 zation is dissolved. Fifty years ago, the dread of Jacobin 
 Clubs would have effectually stopped any permanent union 
 for indefinite social objects ; but we have now learned, that 
 revolutionary violences are impossible, where peaceful legal 
 action against social evils is the normal state. An Anti- 
 slavery Society or Free Trade Union, spreading its discus- 
 sions all over Russia, would in all probability revolutionize 
 that empire ; but neither of them threatened any explosion 
 in England. We therefore must not allow ourselves to be 
 alarmed, as though a society of practical philanthropy, with 
 indefinite aims, would or could be perverted, under the old 
 freedom of Great Britain, as the Jacobin Club was, at the 
 crisis when France was breaking loose from old despotism 
 and attacked by foreign arms to reimpose it. But I may 
 add, a philanthropic society which aims at a reform unattain- 
 able without some change in the law, does not necessarily 
 (in so far) confound itself with a purely political society 
 which has as its sole object the repeal of that law. The 
 latter holds itself ready to enforce its aims (when it can) by 
 the removal of a ministry or by the rejection of Parliamen- 
 tary candidates: which are, in a constitutional struggle, 
 analogous to war between nations. They are an application
 
 94 CATHOLIC UNION. 
 
 of force to those on whom arguments fail. Now it would 
 be possible, by the Bye Laws of a philanthropic union, dis- 
 tinctly to forbid applying the organization of the society in 
 this civil warfare : and there is an obvious reason for it. 
 The moral damage accruing permanently from the heats of 
 resentment, to a society which can only do good through 
 superiority in calm wisdom, is ill repaid by speedier success 
 in one definite enterprize. Besides, deep discontent may be 
 caused to a valuable minority of its own members. 
 
 No greater error, I believe, could be, than for a Society 
 which aims at permanence and indefinite good to overrate 
 immediate success in a single object, and for it to sacrifice 
 any portion of its vital force. If by work is understood 
 "action that affects those without," we must not be too 
 eager for immediate work. To exist, is earlier than to act ; 
 and our first action is for and on ourselves, not on others. 
 Even if we may presume, that the persons who are to enter 
 the new church are all ready, and that no process of conver- 
 sion is required, yet, in spite of the modern facilities of 
 locomotion, preoccupation will impede mutual acquaintance 
 and make it difficult to start up into sudden strength. For 
 some time the society's sufficient work will be upon itself, 
 to know its own members, and its own mind : and this in 
 itself will be of value. For all moral influence is multiplied 
 by communication. Especially when men have become un- 
 settled from their national creed, they are apt to feel them- 
 selves as Pariahs, if they remain in solitude and without 
 sympathy, unless indeed from the range of their education 
 they have large access to congenial literature. For such 
 men to learn that there are hundreds, thousands, tens of 
 thousands besides, and these good and worthy men, ready 
 to unite with them, is in itself a great gain ; it enlivens, 
 encourages, and prepares them for noble action, indeed 
 strengthens their moral principles and lessens the danger of
 
 WORK OF THE FUTURE CHURCH. 95 
 
 their sinking into a baser life. Thus the time spent by the 
 society in learning to know itself would in no way be wasted, 
 even before any farther action followed. For this and other 
 reasons, I do not see that it is necessary here to put forth 
 any definite suggestions as to the work which the society 
 might undertake first; that is matter for after-deliberation: 
 and in regard to the details of starting, I believe it suf- 
 fices to say that, as in a political revolution, where there 
 is predisposition, a spark will light the train. If we are 
 inwardly prepared, there are twenty ways of commencing : 
 if not, all ways are futile. 
 
 I am aware that that will seem paradoxical to many, which 
 I have already intimated, that the very first work for such 
 a Society to undertake, is, the settling of the Bye Laws 
 which are to regulate the rights of speech and the applica- 
 tion of the moral forces of the community. I know it will 
 be said : " Let these grow up gradually : things will settle 
 themselves, as occasion requires." This may be true, where 
 a strong religious veneration for definite authority secures 
 the cohesion, and to a certain extent the obedience, of the 
 society ; or again, where the work to be performed is clearly 
 and narrowly limited : in no other cases do I believe it. 
 To a country accustomed, like England, to the unfettered 
 license of speech at public meetings, and practically know- 
 ing nothing between these and the formality of churches, 
 habit is no adequate guide. The barriers against invective 
 and sarcasm and party warfare which can be easily erected in 
 an infantine stage, will be with difficulty set up after the 
 evils have commenced ; and ever so little of this evil will be 
 ruinous. I conceive also that it would be highly appro- 
 priate for the first members to form carefully a deliberate 
 Programme, and circulate it at once, while their Bye Laws 
 were under consideration. Of course there must be some 
 Central body, to undertake this task, and, if the society is
 
 96 CATHOLIC UNION. 
 
 to have any sort of unity and cohesion, there must be a 
 single uniform principle for admission of members. 
 
 The action of the Central organ will presently have its 
 chief importance in stimulating the local societies which 
 would be hoped simultaneously to form themselves. Where- 
 ever an affiliated body is formed, a communication must be 
 established between it and the centre, as all the proceedings 
 of the body every where will be of interest to all. Although 
 the Bye Laws should be recommended to the local bodies, 
 no uniformity should or could be insisted on. If any of 
 them even entirely refused to have any byelaws at all, they 
 must be left to take their course, which probably would be 
 a short one. It suffices here to point out, that the most 
 ancient Christian meeting time, viz. Saturday evening after 
 sunset, would during the winter half of the year be an ad- 
 mirable meeting time for Gentile and Jew, not interfering 
 with any existing religions, and yet being free from business 
 with the mass of the community. 
 
 The first Bye Laws should be concise; and when ap- 
 proved, should perhaps be adopted for a limited time, so as 
 to secure reconsideration after some experience had accumu- 
 lated. As for the Programme, what else may be contained 
 in it, I say not ; but if it at all harmonize with the views 
 advanced in these pages, it will emphatically avow NATION- 
 ALITY to be a bond of mankind, inferior in sanctity only to 
 that of Family, and essential to the progress of mankind 
 in virtue. It will deplore, that existing religion has totally 
 disowned this bond; that existing statesmanship contents 
 itself with defence against foreign hostility and with caring 
 for property and the growth of wealth ; and that the duty 
 of succouring the weaker classes of society is neglected. It 
 must proclaim, that, while through refinement we shut our- 
 selves off from social intercourse with those less educated 
 than ourselves, we neglect our duty and are self indulgent :
 
 WORK OF THE FUTURE CHURCH. 97 
 
 that the existence of classes of population which grow up 
 from childhood as outcasts of society is a national disgrace 
 and calamity : that each man has a duty to perform in his 
 own neighbourhood towards the extirpation of Pauperism, 
 Isolation, Ignorance, Vice and Crime : that local public in- 
 stitutions need to be developed and reformed, for this object, 
 and public time allotted to it, by periodical suspension of 
 other work : that the social chasm now existing between 
 rich and poor is unnatural and pernicious : that existing 
 religions do not and cannot bridge over that chasm, until 
 we all speak One Cultivated Tongue, and all enjoy the means 
 of attaining Cleanliness, Polite manners and Knowledge 
 proportioned to the century : that our present contrasts are 
 not a necessity of human nature, but a dangerous disease 
 of our own, inasmuch as there is far more of refinement 
 and dignity in the Hindoo or the Turk, however poor, and 
 iij the North American savage, than in our neglected classes : 
 that to reunite the Orders of the nation by Justice and 
 Good Will is a necessary duty of a true church : that if 
 there is to be any government at all of society, there should 
 be no rest and no selfcomplacency until female prostitution 
 is annihilated by rooting up its causes : that the nonexist- 
 ence of this dreadful vice among Turkish women cries shame 
 against Christian England ; that the comparative exemption 
 of Catholic and poor Ireland is an additional mark that the 
 evil is not in human nature, but in the disintegration of OUT 
 social union. Accordingly, we should avow the aim of the 
 society to be, to preach and practise the Brotherhood of 
 Man, and regenerate our nation into a sense of its own 
 unity ; to reconcile rich and poor, to diffuse mutual respect, 
 and trample down the vile worship of wealth. Believing in 
 the Unity of Mankind, knowing that Brotherhood is a 
 sacred and powerful truth, we hold it no fanaticism to 
 think that a small number of insignificant persons, advancing
 
 98 CATHOLIC UNION. 
 
 with this truth inscribed on their banner, may swell into a 
 host of God, able to conquer legions of materialists. 
 
 To avoid misapprehensions, it would not be amiss to add, 
 that we have no thought of denying the principle of private 
 property, although many of us may be of opinion that that 
 principle is often illapplied, to the serious damage of things 
 more sacred than property. But to seek for the regenera- 
 tion of society by materialistic influences, such as enriching 
 the poor by confiscation of wealth, if even it were just, 
 would be a delusion. Our disease is moral. When the 
 moral remedy comes, the labourers will soon enrich them- 
 selves, and nobody be the poorer. 
 
 As regards the power to aid towards these great ends, I 
 think it manifest, that without any increase in the exist- 
 ing philanthropy of Great Britain, the mere union of what 
 does exist would at once be a vast power. Not that I at all 
 hope for a success so splendid. Many philanthropic persons 
 are accustomed to join nothing, unless in the train of their 
 bishop or pastor; and I expect no aid from bishops and 
 very little from pastors. But while we should certainly fail 
 to rally all the active philanthropy of the land, we might 
 hope to gather up great numbers of good and kind persons, 
 who now are wholly inactive from lack of coadjutors. I 
 believe that nearly every town-congregation of the Anglican 
 Church contains persons who are so dissatisfied with its go- 
 vernment (or its no-government) that they do nothing with 
 it, and yet feel painfully how much is needed. Many others, 
 by thousands, send their families to Church, from riot know- 
 ing what else to do, but do not go themselves. On all 
 sides, energies are now wasted. Men have to bear the re- 
 proach of losing all philaathropy as soon as they lose the 
 old creed ; when the truth is, that with it they not only lose 
 all coadjutors, but encounter suspicion and hostility, the 
 moment they bestir themselves. If all the Theists of the
 
 WORK OF THE FUTURE CHURCH. 99 
 
 land, who at present are unwillingly inactive, were to be 
 drawn out by such a society, they would probably be found 
 to be a powerful and particularly able body; of which we 
 may judge by the tone of literature and of the public jour- 
 nals. I have no doubt that the society would be largely 
 joined by others, concerning whom a future age may quote 
 the words of Paul, " God has chosen the foolish things of 
 this world to confound the wise; and things which are 
 despised hath God chosen, and things which are not, to 
 bring to nought things that are." I mean, many who call 
 themselves Socialists and Secularists, of whom the latter, 
 under their able, upright and estimable leader, G. J. Holy- 
 oake, have already attained a considerable organization, and 
 would at once be valuable allies. I am aware that they will 
 also frighten many away ; but to exclude them for the sake 
 of pleasing others would involve a theological creed as our 
 foundation, and bring us back into the old vortex of sec- 
 tarianism. 
 
 Supposing then that all philanthropic persons who have 
 no ecclesiastical prejudices retarding them were to join into 
 a new Church, they would immediately have great power for 
 many objects now still unfeasible. Many important things 
 could be done internally to the society. For instance, Early 
 Closing of shops, and deliverance of Bakers from night 
 work, would at once receive an impulse, if the members by 
 a very large majority recommended to the whole society not 
 to purchase after certain hours without pressing necessity, 
 and not to eat hot bread at breakfast. So, in opening em- 
 ployments to women, something important might be done by 
 the mere vote of the Society. But I somewhat unwillingly 
 give these illustrations, when in fact I see far higher under- 
 takings in store, to which the Society will rise, if it earns 
 for itself strength by purity of aim, consistency to unsec- 
 tarian principle, and a severe abstinence from every form of
 
 100 CATHOLIC UNION. 
 
 invective. Then every little success will give them more 
 and more strength, and the more work they have done, the 
 more they will be capable of doing. As soon as it becomes 
 manifest that they are busied in doing good, and not in 
 railing at others, those who rail at them will be ashamed ; 
 and possibly even the old churches may partially waken into 
 a new moral life. The strife, " who can do most good?" 
 is fruitful in blessing, and is by far the best way of con- 
 founding dogmatism and neutralizing enemies, when they 
 will not be won. 
 
 Since these pages were written, I have received informa- 
 tion of a purely religious society* in Paris, formed with a 
 few to wider Christian Alliance, which by the geniality of 
 its aim testifies what is the longing of our day. There is 
 also a remarkable society formed among the workmen of 
 Paris, for purely benevolent objects, which unites speculative 
 republicanism to quaker gentleness. Still more recently, a 
 society has been commenced in London by Mr. William 
 Maccall, founded upon the confession of Theism and ac- 
 knowledgment of Brotherhood. I have already mentioned 
 a society in London which is an offset from the German 
 Catholic Church, and names itselft Humanistic. Time, 
 conference, and the desire of union, will, it is to be hoped, 
 show to all of these and to the Secularists, and to all phi- 
 lanthropic bodies which have not a jealously limited sphere, 
 how they may coalesce into some common action, even when 
 they do not choose to renounce organic arrangements already 
 formed. 
 
 * " Alliance Chretienne Univeiselle " : President, M. James Odier ; Secre- 
 tary, M. Henri Barbezat, 83, Boulevard Beaumarchais. 
 t It meets iu 32, Tavistock Flace.
 
 101 
 
 10. REFORM OP THE SUNDAY. 
 
 I have already indicated, that Saturday evening affords an 
 excellent neutral time for necessary meetings : and it would 
 (if the scheme were energetically worked out) be fully occu- 
 pied with debate, first, concerning Organization and general 
 regulations, afterwards, concerning the Action of the Society. 
 But one must foresee, that a question of great moment 
 remains over, how to use profitably one seventh part of 
 human life, which now by the law of the land is (to the 
 majority of the nation) exempt from common business. In 
 touching on the Doctrines of the Future Church, I purposely 
 omitted this topic; but it is impossible to cast an eye on 
 the phenomena of the day, and the history of the past, with- 
 out seeing that the Puritanical and Scotch Sabbath, (a 
 theory barely three centuries old,) will not maintain itself in 
 the future, although the political influence and wealth of 
 England has propagated this insular notion of ours in 
 Switzerland and in Prussia. The monstrosity of enforcing 
 on children a prohibition to play on Sunday, and the posi- 
 tive evil of turning the day into gloominess to them, is con- 
 ceded by some parents who in their own persons humour the 
 Sabbatarians. Evidently a like mischief is incurred by for- 
 bidding innocent sport to those adults, who from low mental 
 development are in a sort of puerile or half- barbarous state. 
 So soon as moral questions are debated on their own legiti- 
 mate ground, many minds will espouse the doctrine, that 
 public sports, as king James commanded, should be reor- 
 ganized on the Sunday. It is, I suppose, a question of 
 expediency, which has two sides. A large section of the 
 population of towns, which through the week is confined to 
 the streets, is already resolved to breathe country air on one 
 day of the week, at least in the summer season : but, not 
 wishing to excite fanatical hostility in a cause where Puri- 
 
 F 2
 
 102 
 
 CATHOLIC UNION. 
 
 tanism and Ecclesiastism are united, they generally consent 
 to abstain from every approach to sport. At present they 
 are meekly demanding leave to contemplate on the Sunday 
 the beauties of Art as well as of Nature. In any case the 
 freedom of Sports does not concern females, nor elder men ; 
 and I here say no more upon it. 
 
 But the Intellectual and Moral or Religious employment 
 of Sunday is too obviously of firstrate importance to be 
 neglected by any free thinkers : and I cannot but believe, 
 that, under the Church of the Future, " Sunday Schools," 
 on a totally different scale and method from our present 
 petty attempts, will organize themselves for the culture of 
 adults in every species of high knowledge. Those who, 
 when children and youths, were well taught in daily school, 
 (as the whole nation ought to be,) would have a greatly in- 
 creased capacity of acquirement when adult ; and three hours 
 every Sunday (which could well be afforded) spent under 
 systematic teaching in classes, say from the age of 17 to 
 that of middle manhood, or 35, would then give such an 
 enlargement of thought to all mature men, that the whole 
 nation might be called accomplished. I see not why intel- 
 lectual instruction should cease at any age ; and, as far as 
 time is concerned, our ploughmen and warehouse-porters 
 might become French or German scholars and variously 
 cultivated, even without any great industrial change affect- 
 ing adults. The same hours, given in one room to Class 
 Teaching, might be occupied in an adjoining place by con- 
 secutive Lectures on every topic which can be made part of 
 general culture. Whether admission to these should be 
 restricted to elder persons and to those younger ones who 
 had attained satisfactory progress in the classes, is among 
 the very many topics which would need deliberate review. 
 I here only indicate the whole subject, as one of great mag- 
 nitude ; and add, that, inasmuch as Philanthropy is to be
 
 REFORM OF THE SUNDAY. 103 
 
 the Society's aim, and personal interest has enough legiti- 
 mate sphere in six days of the week, it is to be hoped that 
 the Society will find among its own members Teachers and 
 Lecturers of high competence, willing to serve on the Sun- 
 day gratuitously. A few, setting the example, might give 
 an impulse to this ; and if it succeeded, it would be of great 
 secondary value towards establishing the principle of no v re- 
 muneration for " ministers of religion," on which I shall 
 presently touch. 
 
 In those States of the American Union, which have 
 already an efficient universal system of education for young 
 people, business nevertheless commences so early, that 
 school (I believe) terminates at the age of fifteen. In such 
 a community a more intelligent conception of what Sunday 
 Schools ought to mean, would be peculiarly valuable : in- 
 deed to break loose from Puritanism, if this direction were 
 taken, might, more effectually than anything else, counter- 
 act the odious worship of wealth. In a recent year (1852), 
 as I read, the Governor of Ohio, the elected Chief Magis- 
 trate of a Sovereign State, was accustomed to visit the 
 Sunday Schools, to inspect, interrogate and address the 
 children. Nothing but the routine of clerisy hinders great 
 numbers of accomplished men in England from similar but 
 higher service on the Sunday. In New England indeed it 
 is common for ladies and gentlemen, scholars, merchants 
 and ministers of State, to lecture in public gratuitously. 
 America, I believe, is destined to affect us largely; and 
 members of our aristocracy have already begun to lecture. 
 The clergy of all denominations have hitherto impeded the 
 use of any part of the Sunday for this most reasonable pur- 
 pose : and they will impede, until a powerful combination 
 effects it. 
 
 But the intellect is not the whole mind of man. The 
 universality of religion, and the intensity of its action in all
 
 104 CATHOLIC UNION. 
 
 the highest nations, testify to me that philosophy will not 
 explode it, and that in the Church of the Future there will 
 be a distinct recognition of a present God, whatever may be 
 the forms which will take the place of our " church-service/' 
 I do not at all imagine that there can yet be, among members 
 of the body which I am contemplating, any unity of opinion 
 on such a subject : in fact I see at least two distinct lines 
 of movement, which I shall call the Theistic and the Pan- 
 theistic. Under the latter I include the opinions of all 
 those, who, whatever otherwise their theory, have no practical 
 conviction that God listens to prayer and praise. It is im- 
 possible for such to join in what Theists call worship. Even 
 among Theists difficult questions will arise, as to the extent 
 to which prayer may go : but as we know how many of 
 these, (merely in order not to bring up their families athe- 
 istically,) frequent churches which they dislike, I infer that 
 this class of persons will no sooner come together than they 
 will succeed in some mutual compromise, enabling them to 
 conduct a worship in common. Pantheists on the contrary, 
 (with whom most of the Secularists perhaps may be classed,) 
 cannot join with them, and must be left to construct their 
 own substitute for church worship, which, I suppose, will 
 consist in poetical readings, moral addresses and music. 
 Of course every Theist, who finds in his belief of a present 
 God strength to his virtue and comfort to his sorrows, must 
 necessarily desire to impart his faith to others. But when, 
 after trying, he finds himself unsuccessful, surely his next 
 wish must be that these others may work out their own 
 views into their best form, and bring their system, and all 
 its fruits, into full comparison with his, in .close and friendly 
 contact. Most assuredly, such a comparison will turn to the 
 advantage of that system which is intrinsically the stronger. 
 This must be acknowledged by all Theists who are emanci- 
 pated from that intense scepticism of the churches, which
 
 REFORM OF THE SUNDAY. 105 
 
 teaches that to human nature falsehood and wickedness are 
 more congenial than truth and goodness. Of course, if 
 that were true, truth would have no tendency to beat error 
 in the long run. But also in that case no imagined regene- 
 ration could justify itself from the chances of delusion, no 
 revelation could have any intelligible and available evidences, 
 nor could any moral truth whatsoever have trustworthy veri- 
 fication. 
 
 But in acquiescing that different systems should thus 
 work in friendly juxtaposition and mutual outward help, 
 there is one primary condition about which both parties may 
 justly be anxious ; viz. that no outward interests, especially 
 of a pecuniary kind, be allowed, which shall become an 
 artificial barrier against the successes of truth, and cause 
 jealousies and bitterness whenever proselytism begins. If, 
 for instance, two congregations of different doctrine sup- 
 port each of them a minister, to whom his salary is his 
 livelihood ; the minister is liable to be reduced to sudden 
 pauperism, if he become himself converted to another 
 opinion, and on the other hand his salary is undermined, if 
 the members of his congregation are converted. Now of 
 two rival systems one or other is (more or less) false, yet 
 both are thus artificially sustained by money-inducements ; 
 and (what is really a dreadful evil) no man is walled up by 
 so stout ramparts against truth, as the man who is peculiarly 
 supposed to dispense and extend truth. This does appear 
 to me so formidable a mischief, that I should wish to refuse 
 a sanction to anything like organized sects of opinion with- 
 in the limits of the society, except on the strict condition 
 that their organization should in no instance create pecu- 
 niary motives for its own perpetuation. 
 
 If the principle of gratuitous lecturing were established, 
 as I have been supposing, it would be no great thing to 
 extend the same to such other ministering in congregations
 
 106 CATHOLIC UNION. 
 
 as might be needed. The present system of paid ministers 
 is necessary where religion is a Literature, and it may well 
 vanish, whenever that principle is overthrown. The modern 
 Sermon has played out its part. It is indeed an anomalous, 
 ambiguous thing, vacillating between two widely opposed 
 forms of composition, Lecture, and (what the Bible calls) 
 Prophecy. Now the Lecture, I conceive, ought to be en- 
 tirely removed out of the Church-worship, to which it is to- 
 tally uncongenial : and I am here supposing it to be provided 
 for otherwise. A Lecture is addressed to the critical intel- 
 lect. The speaker often advances his own personal opinions, 
 and submits them to the hearer's judgment, supported ge- 
 nerally by argument : dictatorial teaching is unsuitable. 
 But Prophecy (which is suited to the times and places of 
 public devotion) is essentially a dictatorial enunciation, not 
 of the speaker's private opinion, but of moral truth acknow- 
 ledged by the general conscience, and forcibly applied by 
 the speaker to remind, to rebuke, to console, to encourage, 
 to exhort. How this may be regulated, is a question im- 
 portant enough for separate consideration. It here suffices to 
 sayj that at no time of the Jewish or of the Christian church 
 did effective prophecy come- from an order of paid ministers, 
 but has rather been stifled by them ; yet this is that which 
 alone ought to occupy the pulpit. When the community 
 has been taught decorous debate without invective, the habit 
 of selfcontroul thus gained will be a valuable step towards 
 the healthy development of " prophecy," free from rant, 
 coarse denunciation and personal assumption. 
 
 In saying that neither among Jews nor among Christians 
 has effective prophecy come from paid ministers, and that 
 Christianity was not originally a Literature, I do not mean 
 to say that the paying of ministers is in any sense an abuse 
 engrafted on either system. It was evidently coeval with 
 Jewish priesthood : it was also connate with Christianity.
 
 REFORM OP THE SUNDAY. 107 
 
 The call of Jesus to his first disciples led them to abandon 
 their respective trades, and claim the right which Paul (who 
 shunned to use it) entitles " living by the gospel." While 
 it was impossible for Paul, with the precedents of Jesus and 
 the twelve before his eyes, to condemn it, his moral sound- 
 ness and manly independence still led him to feel the great 
 practical inconvenience of it to the minister, whom it is apt 
 to degrade into a hireling ; nor did the danger from shep- 
 herds who care only for the fleece, at all escape his prophetic 
 soul. Yet in no part of the New Testament do I see any 
 adequate conception of the enormous evil about to flow from 
 the principle, which, beginning with religious beggary, 
 ended in prince-prelates and endowed hierarchy. The chasm 
 between laity and clergy, which has all but ousted the laity 
 from the Church, the name of which is appropriated by 
 the officers, probably could not have existed, but for the 
 principle of a paid ministry. Among the Quakers alone of 
 all Christians is payment forbidden, and they alone have no 
 distinction of laity and clergy. Protestant dissenters often 
 profess not to admit the distinction ; but the disavowal is 
 mere theory, the practical fact is with them as with others, 
 even when they neglect the ceremony of ordination. 
 
 Experience thus warns us of many different grounds, on 
 all of which a paid ministry is to be deprecated in the 
 Church of the Future. 1. It creates unavoidably a pecu- 
 niary interest in supporting error, and sustains accidental 
 schism after its causes are past. 2. It entices persons to 
 assume the profession of minister as a means of mainte- 
 nance and respectability, and promotes jobbery which mul- 
 tiplies offices for their salary. 3. It forms a chasm between 
 professional and unprofessional religionists, and thus rears a 
 clergy, which, when duly organized together, is a hierarchy. 
 4. Every hierarchy has great power and a general disposition 
 to obstruct reform, when need of reform has arisen. 5.
 
 108 CATHOLIC UNION. 
 
 Contests of faction, and straggles for place, which cannot 
 wholly be avoided, even when the post of honour is one of 
 mere danger, exertion and loss, become inevitable, severe, 
 and demoralizing, when honour and wealth are combined, 
 as in a prosperous hierarchy. Yet a system which will be 
 ruined by its own success is a bad system. These are surely 
 sufficient reasons for taking every precaution against Hier- 
 archy. The word originally sounded honourable, " a sa- 
 cred government!" but history interprets it as implying, 
 not only ambition and covetousness in the clergy, but apathy 
 of mind in the laity. The most recent attempt among our- 
 selves at an organized paid clergy, is that of the Wesleyans ; 
 and though it commenced in a popular enthusiasm, its ten- 
 dency has had (to say the least) a strong family-likeness to 
 other hierarchies. When the first generation, which origi- 
 nated a religious or moral movement, is past away, apathy 
 creeps on the second quite quickly enough. I believe we 
 ought not to provide against the discovery of the fact, by 
 keeping up an exterior of devotion or zeal when the reality 
 is gone; (which exterior only deepens the lethargy;) but 
 we ought to allow all the barrenness and emptiness of heart 
 and soul to be found out. This is the next best thing to 
 its cure, and is generally prerequisite to the cure. But 
 when members of a " laity " awake to the evils which have 
 accumulated, their discovery is of course offensive to a 
 " clergy," whose power of obstruction is immediately called 
 out. 
 
 From like causes we must expect like results. Dissimilar 
 as are the doctrines of the old Alexandrian or Carthaginian 
 church from the Council of Trent, from the Anglican thirty- 
 nine articles, from the Scotch Confession, and from the 
 Wesley an creed, we have in all these cases very similar de- 
 velopments as to clerical arrogance and laic apathy. Nothing 
 seems to me to have a chance of evading the same mischief,
 
 REFORM OF THE SUNDAY. 109 
 
 unless the principle of paying church officers (except those 
 whose service is mechanical) be entirely renounced. Of 
 course there is no more danger from hiring a clerk or co- 
 pyist, than from paying a pewopener or a printer : but 
 honour and stipend must not be combined. For those who 
 give, to the great objects for which the society exists, valu- 
 able thought and wise direction or instruction, let honour 
 be repaid ; but let honour suffice. To those who cannot 
 afford to give their service gratuitously, such service as is 
 bought and sold in the market of the world, to these let 
 pay be assigned ; but let it be understood that they have 
 received their due, and that their office, though respectable, 
 does not entitle them to peculiar honour. 
 
 Many existing Societies, scientific and philanthropic, ex- 
 hibit good precedent in this matter. They perhaps pay a 
 Secretary, and annual auditors, or a librarian ; but none of 
 these are regarded as the rulers or leaders of the society. 
 The British Association pays the estimated expenses of ex- 
 periments made at its request ; but it does not remunerate 
 its eminent contributors for their talents and work : honour 
 is their sufficient reward. Other societies pay the travelling 
 expenses of their officers, but it is understood that the 
 expense has been really incurred in the society's service ; 
 and is not a "job" or pretence. 
 
 If any one, by his own exertions, or that of his prede- 
 cessors to whom he is heir, already has the means of living, 
 let him by all means follow his impulse to devote his leisure 
 to moral or religious philanthropy. The same is to be said 
 concerning the leisure hours of those, who, like Paul, work 
 hard at some trade, live selfdenyingly, and have both time 
 and small money to spare. Such a man in truth nobly 
 earns a right to be philanthropic. But, I confess, I more 
 than doubt, whether, according to a severe morality, any 
 one is justified by strength of inward desire in casting off 
 
 G
 
 110 CATHOLIC UNION. 
 
 his trade, be he carpenter, fisherman or tax collector, 
 and expecting " to live by the gospel," as though philan- 
 thropy were a legitimate livelihood, which any one may 
 choose who feels disposed. In individual cases the result 
 may be eminently good, but the precedent appears to be 
 extremely bad ; and it is by the general tendency that the 
 morality of actions is verified. Indeed such a phenomenon 
 as an Order of " Begging Friars " would be strongly dis- 
 approved by those who look on the voluntary destitution of 
 Jesus and his twelve disciples as a venerable and meritorious 
 procedure. To me it appears, that philanthropic exertion is 
 an honourable service, which we must earn a right to under- 
 take, by first feeding ourselves and those dependent on us. 
 An inward impulse to become a preacher of righteousness 
 may be good and reasonable; but not all good impulses 
 must be forthwith indulged : they must wait for lawful time 
 and mode. If Jesus, instead of abandoning his carpenter's 
 trade and becoming dependent on pious women who followed 
 him, had pursued a course more like to that of Paul, making 
 his own hands minister to his necessities and to those of the 
 weak, he would have been able, as effectively as Paul, to 
 testify : " It is more blessed to give than to receive :" and 
 hireling shepherds might never have reared their head in 
 the Christian Church. However; speculation as to what 
 would or might have been is interminable : it must suffice 
 for us to take warning by the evil results in the past, and 
 avoid the causes which generated them : and among new 
 moral rules, I see reason to place that which the Quakers 
 alone among Christians have adopted, the prohibition of 
 payment to preachers and teachers and honourable Church- 
 officers. 
 
 Socrates long ago avowed and defended this prohibition ; 
 but (it seems) he unawares extended it unreasonably to all 
 intellectual service, as though it were less proper to pay for
 
 REFORM jOF THE SUNDAY. Ill 
 
 mental than for bodily exertion. But his general argument, 
 as given by Xenophon, is remarkable. " Two things/' says 
 he, " may honourably be given to another as the reward of 
 affection ; but to sell them is disgraceful : Beauty and 
 Wisdom." Complaints are often heard, that while the pub- 
 lic are willing enough to pay for knowledge which is useful, 
 as for that which gives help in trades and in practical pro- 
 fessions, yet they are very slow to pay for that higher know- 
 ledge, which is in itself a worthy end of research, and for 
 that higher wisdom, which guides the inward and outward 
 life of man. May it not be that the dumb public is here 
 moved by a true instinct, which feels aright what things are 
 marketable ? When the worship of wealth is abated among 
 us, when honour is given to the meanly clad and meanly 
 housed, provided that they be good and wise, when know- 
 ledge is made more accessible to the poor, and a large in- 
 come is not needed for educating a family, it will become 
 easier and easier for the wise to abstain from making mer- 
 chandize of their wisdom. Such results will indeed be 
 laboriously won : we cannot start from them. Nevertheless, 
 their attainment will not be aided, but postponed, by re- 
 enacting a paid ministry : and this negative point is all that 
 I venture here to urge concerning the reorganizing of social 
 religion. 
 
 It may be that religion for a long while has been made 
 too social a thing, and that an interval of time is necessary, 
 during which all public ordinances of religion shall be sus- 
 pended, the juices of the soul being drawn down within, 
 as in trees during the winter season, that the glorious life 
 may again bud forth more richly, when nature has been 
 strengthened by repose. If such a suspense actually were 
 experienced, I do not think we ought to feel either alarm or 
 discomfort, as though all religion were vanishing, unless 
 moral depravity and general levity accompanied the pheno-
 
 112 CATHOLIC 
 
 meiion. A winter of solemn repose may be healthy; but 
 not rottenness and fungous growths. 
 
 At the same time, when I consider that religion, like 
 other knowledge, is transmissive, and that the young must 
 learn to trust and to pray, to love and to praise, and that 
 they learn greatly by example, and that (beyond a certain 
 point) few parents can lead their children on, and nearly all 
 desire some church-ordinances for their children's sake, even 
 when personally independent of them ; I am on the whole 
 led to believe, that whenever any large number of Theists 
 become so organized, for any moral purpose, as to form per- 
 sonal acquaintance, they will in no long time take in hand the 
 solemn and difficult problem of social \vorship suited for all 
 men who revere and rejoice in the God of Heaven. And 
 it is my conviction that they will find the Hebrew and 
 Christian Scriptures, if discriminatingly used, to be a valu- 
 able storehouse of meditative and devotional thought. Nei- 
 ther in religion nor in morality do I believe that we can 
 wholesomely or reasonably cut our connection with the past, 
 wherein are the roots which feed our moral life. If we 
 leave off deifying men, and using their instruction to super- 
 sede our own energies, we need not therefore be ashamed to 
 acknowledge our debt to them, or seek to reduce it to a 
 minimum. 1 do not advocate that Theists should retain 
 the name Christian ; for I am sure that it would constantly 
 be misunderstood, and I fear that it would perpetually be 
 bringing back upon them serious error and idle controver- 
 sies. But 1 do advocate that they should sedulously retain 
 from Judaism and from Christianity everything of which 
 practical service can be made, whether psalms or precepts, 
 purified from error by the same process which Paul and 
 \Vatts used with equal freedom. No exclusive claim is 
 here made. If in a Greek or Chinese philosopher, in a 
 Persian poet or Turkish moralist, anything can be found
 
 REFORM OF THE SUNDAY. 113 
 
 instructive, let all be ransacked and emptied into the Church- 
 cheat, which will borrow from all sides jewels of silver and 
 jewels of gold, and despoil not Egyptians only. The more 
 promiscuously we compile, (if we exercise our own judg- 
 ment, and never bow to authority,) the richer will become 
 our inventiveness ; and in us shall the saying of Jesus be 
 fulfilled, " To him that hath, shall be added, so that he shall 
 have more abundance." For as the very rich grow rapidly 
 richer, so the most wealthy in religious wisdom have most 
 power of increasing their wealth, if at least there be the 
 stimulus of practical life. Without this, wisdom-getting is 
 a kind of miserly hoarding, of which men grow tired : and 
 even in pure science, the call of practical problems has been 
 needed to stimulate high discovery. But if a spiritual church 
 were truly in organic connection with daily active philan- 
 thropy, each part would aid to develop the other. Philan- 
 thropy would impel to discussions of morality, and con- 
 stantly throw new lights on religious questions : religion 
 would reanimate the soul of philanthropy, and by its intense 
 energies fortify it for all selfdenial and all simplicity of in- 
 dividualism. Much, much will become possible, when the 
 New Church rises into power for action : until then, is a 
 time for preparation, a time of lamenting and secret groan- 
 ing over the unremedied evils of innocent millions, yet a 
 time, not of despondency, but of hopefulness ; for the dawn 
 already glimmers, and our children will see it rise.
 
 POSTSCRIPT. 
 
 I find that in alluding to the rising societies of Germany, 
 I have not duly discriminated those which sprang out of 
 the German Catholic movement, from a still newer society 
 (1852), which entitles itself "The Alliance of Mankind/' 
 or more simply, The Alliance (der Bund}. The former was 
 more distinctly theistic in its origin; but from various 
 causes, it does not appear to have prospered commensu- 
 rately with its beginning. However, I am imperfectly in- 
 formed as to its actual strength. On the other hand, the 
 Alliance has been zealously joined by thousands of highly 
 educated persons, and nothing but the jealousy of the Ger- 
 man governments hinders its extensive action on all ranks 
 of society. This body, I understand, is prevailingly Panthe- 
 istic, and looks preeminently to Art as a religious influence. 
 It is at the same time large in philanthropic and educa- 
 tional aspirations, and bent on raising the moral and intel- 
 lectual state of the mass of mankind. 
 
 JOHN EDWARD TATLOB, PRINTEE, 
 LITTLB QUBEN STREET, LINCOLN'S INN FIELDS.
 
 > > 
 
 LONDON: 8, KING WILLIAM STHEET, STBAND, 
 July 1, 1854. 
 
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 MR. CHAPMAN'S PUBLICATIONS. 
 
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 SPECULATIVE, MOEAL, AND SOCIAL PHILOSOPHY. 17 
 
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 SPECULATIVE, MOKAL, AND SOCIAL PHILOSOPHY. 19 
 
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 20 
 
 MR. CHAPMAN'S PUBLICATIONS. 
 
 Letters from Ireland. By HARRIET MARTINEAU. Reprinted 
 from the Daily News. Post 8vo, cloth, 6*. 6d. P. 6d. 
 
 " Every one of these letters contaiu pas- 
 sages worthy of attention. . . . The re- 
 publication of Miss Martineau's Letters, 
 ss a very late description of Ireland, will 
 be universally acceptable." Economist. 
 
 "... We entertain no doubt, then, 
 that our readers will rejoice with us in 
 having these contributions brought toge- 
 ther and presented again to their not in- in 
 a compact and inviting form." Inquirer. 
 
 Letters on the Laws of Man's Nature and Development. By 
 
 H. a. ATKINSON and HARRIET MARTINEAU. Post 8vo, 
 cloth. Original price, 9*. ; reduced to 5s. P. Is. 
 
 " Of the many remarkable facts related 
 in this book we can say little now. What 
 rather strikes us is the elevating influence 
 of an acknowledgment of mystery in any 
 form at all. In spite of all that we have 
 said, there is a tone in Mr. Atkinson's 
 thoughts far above those of most of us who 
 live in slavery to daily experience. The 
 world is awful to him truth is sacred. 
 However wildly he has wandered in search 
 of it, truth is all for which he cares to live. 
 If he is dogmatic, he is not vain ; if he is 
 drying up the fountain of life, yet to him 
 life is holy. He does not care for fame, 
 for wealth, for rank, for reputation, for 
 anything, except to find truth and to live 
 beautifully by it ; and all this because he 
 feels the unknown and terrible forces 
 which are busy at the warp and woof of 
 the marvellous existence." Frazer's Ma- 
 gazine. 
 
 " A book from the reasonings and con- 
 clusions of which we are bound to express 
 our entire dissent, but to which it is im- 
 possible to deny the rare merit of strictest 
 nouesty of purpose, as an investigation 
 into a subject ol the highest importance, 
 upon which the wisest of us is almost 
 entirely ignorant, begun with a sincere 
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 tain the truth, pursued with a brave re- 
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 whatever reception they might have from 
 the world." Critic. 
 
 "A curious and valuable contribution 
 to psychological science, and we regard 
 it with interest, as containing tne best 
 and fullest development of the new theo- 
 ries of mesmerism, clairvoyance, and the 
 kindred hypothesis. The book is replete 
 with profound reflectious thrown out in- 
 cidentally, is distinguished by a peculiar 
 elegance of style, and in the hands of a 
 calm and philosophical theologian may 
 serve as a useful precis of the most 
 formidable difficulties he has to contend 
 against in the present day." Weekly 
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 " The Letters are remarkable for the 
 analytical powers which characterize 
 them, and wUl be eagerly read by all those 
 who appreciate the value of the assertion, 
 that ' the proper study of mankind is man.' 
 The range ol reading which they embody 
 is no less extensive than the sincerity as 
 well as depth of thought and earnestness 
 in the search after truth, which are their 
 principal features. Without affectation 
 or pedantry, faults arrived at by so easy a 
 transition, they are marked by simplicity 
 of diction, by an ease and grace of lan- 
 guage and expression that give to a 
 subject, for the most part intricate and 
 perplexing, an inexpressible charm." 
 Weekly Dispatch. 
 
 Lectures on Political Economy. By FRANCIS WILLIAM 
 
 NEWMAN, Author of ' Phases of Faith,' ' History of the Hebrew 
 Monarchy,' etc. Post 8vo, cloth. Original price, 7*. 6d. ; reduced 
 to 5*. P. 1*.' 
 
 "The most able and instructive book, 
 which exhibits, we think, no less moral 
 than economical wisdom." Prospective 
 Keoiew. 
 
 " For a lucid statement of principles in 
 a singularly compact and readable volume, 
 we know of nothing comparable to this. 
 Any person familiar with the subject, and 
 the writings upon it, will appreciate the 
 union of fulness with brevity which dis- 
 
 tinguishes it ; but only those who have 
 some experience in lecturing can under- 
 stand the amount of thought and dexterity 
 required to keep such a subject within such 
 narrow limits, and yet not have a tedious 
 page. . . . The best manual or introduc- 
 tion to the science of Political Economy 
 witli which we are acquainted. . . . AVe 
 send our readers to the volume itself, with 
 our emphatic commendation." Leader.
 
 SPECULATIVE, MOEAL, AND SOCIAL PHILOSOPHY. 
 
 The Public Fiuiction of Woman. A Sermon preached at the 
 Music Hall, March 27, 1853. By THEODOEE PAEKEE, Mi- 
 nister of the Twenty-eighth Congregational Society. 12mo, 6d. 
 
 Woman and Her Wishes : an Essay. Inscribed to the Mas- 
 sachusetts Constitutional Convention. By THOMAS WENT- 
 WOETH HIGGINSON, Member of the Worcester Free Church. 
 8vo, 6d. 
 
 The Great Sin of Great Cities ; being a Eeprint, by request, 
 of an article entitled 'Prostitution,' from the 'Westminster and 
 Foreign Quarterly Eeview' for July, 1850. 8vo, sewed, 1*. P. 4:d. 
 
 The Purpose of Existence. Popularly considered, in relation 
 to the Origin, Development, and Destiny of the Human Mind. 
 Crown 8vo, cloth. Original price, 7s. 6d. ; reduced to 3s. 6d. 
 
 "This singularly thoughtful essay em- 
 braces a wide range of topics, but without 
 ever departing from its proper theme. In 
 the performance of his task, the author has 
 
 p.: 
 
 displayed great power of reflection, much 
 learning, and an eloquence and elevation 
 of style peculiarly appropriate to the lofti- 
 ness of the subject-matter." Critic. 
 
 The Educational Institutions of the United States : their Cha- 
 racter and Organization. Translated from the Swedish of P. A. 
 Siljestrom, M.A., by FEEDEEICA EOWAN. Post 8vo, cloth, 
 10s. 6d. P. Is. 
 
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 require for their due exposition an amount 
 of space inconsistent with our other duties, 
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 terized rather than exhibited in these co- 
 lumns. It takes in pretty well the whole 
 subject of popular education in America, 
 discusses it with ample knowledge, and 
 in a calm, masculine spirit. We recom- 
 mend it to all readers interested iu the 
 
 general question of popular teaching." 
 Athenaeum. 
 
 " Well written, and well translated, and 
 is what it purposes to be."- Economist. 
 
 " A work of great ability." Reasoner. 
 
 " So accurate, full, and admirably classi- 
 fied a view of the American Educational 
 Institutions exists nowhere else. It has at 
 once established itself as the classical work 
 on the subject." Daily News. 
 
 Social Aspects. By JOHN STOEE 
 a Life History.' Post 8vo, cloth. 
 
 2s. Qd. P. 1*. 
 
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 the future destiny of their native country." 
 Morning Chronicle. 
 
 " A work of whose merits we can hardly 
 speak too highly." Literary Gazette. 
 
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 is fearfully true passionate in its up- 
 
 SMITH, Author of ' Mirabeau, 
 Original price, 6s. ; reduced to 
 
 braidings, unsparing in its exposures 
 yet fall of wisdom, and pervaded by an 
 earnest, loving spirit. The author sees 
 things as they are too sad and too real 
 for silence and courageously tells of 
 them with stern and honest truth. 
 . . . We receive with pleasure a work 
 so free from polite lispings, pretty theo- 
 rizings, and canting progressionisms ; 
 speaking, as it does, earnest truth, fear- 
 lessly but in love." Nonconformist. 
 
 , 

 
 22 
 
 MR. CHAPMAN'S PUBLICATIONS. 
 
 Over-Legislation. By HERBERT SPENCER, Reprinted from 
 
 'The Westminster Review.' NEWSEBIES. No. VII. July, 1853. 8d. 
 
 Social Statics 5 or, the Conditions Essential to Human Hap- 
 piness Specified, and the first of them Developed. By HERBERT 
 SPENCER. 8vo, cloth, price 12s. P. 1*. 
 
 " Mr. Spencer in his able and logical 
 work on ' Social Statics "... ." Edin- 
 burgh Review. 
 
 " It deserves very high praise." North 
 Eritixh Review;. 
 
 "A remarkable work." British Quar- 
 terly Review. 
 
 " We shall be mistaken if this book do 
 not assist in organizing that huge mass of 
 thought which, for want of a more specific 
 name, is now called Liberal Opinion." 
 Athenceum. 
 
 "It is the most eloquent, the most in- 
 teresting, the most clearly-expressed and 
 logically -reasoned work, with views the 
 most original, that has appeared in the 
 
 science of social polity." Literary Go- 
 
 The book will mark an epoch in 
 
 zette. 
 
 the literature of scientific morality." 
 Economitt. 
 
 " We remember no work on ethics, 
 since that of Spinoza, to be compared with 
 it in the simplicity of its premises, and the 
 logical rigour with which a complete sys- 
 tem of scientific ethics is evolved from 
 them." Leader. 
 
 "The careful reading we have given it 
 has both afforded us intense pleasure, and 
 rendered it a duty to express, with un- 
 usual emphasis, our opinion of its great 
 ability and excellence." Nonconformist. 
 
 The Elements of Individualism. A Series of Lectures. By 
 WILLIAM MACCALL. Post 8vo, cloth, 7s. 6d. P. Is. 
 
 " It is a book worthy of perusal. Even 
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 philosophy, will derive pleasure and im- 
 provement from the many exquisite 
 touches of feeling, and the many pictures 
 of beauty which mark its pages. 
 
 " The expansive philosophy, the pene- 
 trative intellect, and the general humanity 
 of the author, have rendered the ' Ele- 
 
 ments of Individualism' a book of strong 
 and general interest." Critic. 
 
 "We have been singularly interested 
 by this book. . . . Here is a speaker and 
 thinker whom we may securely feel to be 
 a lover of truth, exhibiting in his work a 
 form and temper of mind very rare and 
 peculiar in our time." Manchester Eta- 
 
 Life and Letters of .Indue Story, the eminent American Jurist, 
 Associate Justice of the Supreme Court of the United States, and 
 Dane Professor of Law at Harvard University. Edited by his Son, 
 WILLIAM W. STORY. With a Portrait. 2 vols. 8vo, cloth. 
 Original price, 1. 10s. ; reduced to 1. P. 3s. 
 
 "Greater than any Law Writer of which 
 England can boast since the days of Black- 
 stone " Lord Campbell, in the House of 
 Lords, April 7, l&tt. 
 
 " We look in vain over the legal litera- 
 ture of England for names to put in com- 
 parison with those of Livingstone, Kent, 
 and Story. . . . After reading his (Judge 
 Story's) Life and Miscellaneous Writings, 
 
 O^ 
 
 there can be no difficulty in accounting 
 for his personal influence and popularity." 
 Ediiiburyh Review. 
 
 "The biography before us, written by 
 his son, is admirably digested, and written 
 in a style which sustains the attention to 
 the last, and occasionally rises to true and 
 striking eloquence." Eclectic Review.
 
 HISTOEY AND BIOGEAPHY. 
 
 Ultima Tlnilc; or, Thoughts suggested by a Residence in 
 
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 HAMILTON THOM. 3 vols. post 8vo, cloth, cloth. Original 
 price, 1. 4s. ; reduced to 15*. P. 2s. 
 
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 stance, though not in its arrangement, an 
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 strongly is the living, thinking, active man 
 projected from the face of the records 
 
 which he has left. 
 "His spirit was 
 
 a battle-field, upon 
 
 which, with fluctuating fortune and sin- 
 gular intensity, the powers of belief and 
 scepticism waged, from first to last, their 
 unceasing war ; and within the compass of 
 his experience are presented to our view 
 most of the great moral and spiritual pro- 
 blems that attach to the condition of our 
 race." Quarterly Review. 
 
 "This book will improve his (Blanco 
 White's) reputation. There is much in 
 
 the peculiar construction of his mind, in 
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 lectual faculties, and in its restless desire 
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 fessor Powell, Dr. Hawkins, and other 
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 By the Author of 
 
 THE SECOND EDITION OF 
 History of the Hebrew Monarchy, from the Administration of 
 
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 of ' The Soul : Her Sorrows and Her Aspirations,' etc. 8vo, cloth, 
 8s. 6d. P. Is. 
 
 Histoire des Crimes dn Deux Decembre. Par VICTOE 
 
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 "It wants the splendid rhetoric and 
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 compensates the deficiency by presenting 
 a circumstantial, animated, detailed his- 
 tory of the coup d'etat." Westminster 
 Review.
 
 MR. CHAPMAN'S PUBLICATIONS. 
 
 The Life of Jean Paul Fr. Richter. Compiled from various 
 
 sources. Together with his Autobiography, translated from the 
 German. Second Edition. Illustrated with a Portrait engraved on 
 Steel. Post 8vo, cloth, 7*. 6d. P. Is. 
 
 " The autobiography of Richter, which 
 extends only to his twelfth year, is one of 
 the most interesting studies of a true 
 poet's childhood ever given to the world." 
 Lowe's Edinburgh Magazine. 
 
 " Richter has an intellect vehement, 
 rugged, irresistible, crushing in pieces the 
 hardest problems ; piercing into the most 
 hidden combinations of things, and grasp- 
 ing the most distant ; an imagination vague, 
 sombre, splendid, or appalling, brooding 
 over the abvsses of being, wandering 
 through infinitude, and summoning before 
 us, in its dim religious light, shapes of 
 brilliancy, solemnity, or terror ; a fancy of 
 exuberance literally unexampled, for it 
 pours its treasures with a lavisnness which 
 knows no limit, hanging, like the sun, a 
 jewel on every grass-blade, and sowing the 
 earth at large with orient pearls. But 
 deeper than all these lies numour, the 
 ruling quality of Richter as it were the 
 central fire that pervades and vivifies his 
 whole being. He is a humorist from his 
 inmost soul ; he thinks as a humorist ; he 
 imagines, acts, feels as a humorist ; sport 
 is the element in which his nature fives 
 and works." Thomas Carlyle. 
 
 "With such a writer it is no common 
 treat to be intimately acquainted. In the 
 proximity of great and virtuous minds we 
 imbibe a portion of their nature, feel, as 
 mesmerists say, a healthful contagion, are 
 braced with the same spirit of faith, hope, 
 
 and patient endurance are furnished with 
 data for clearing up and working out the 
 intricate problem of life, and are inspired, 
 like them, with the prospect of immorta- 
 lity. No reader of sensibility can rise 
 from the perusal of these volumes without 
 becoming both wiser and better." Atlai. 
 
 " Apart from the interest of the work, 
 as the life of Jean Paul, the reader learns 
 something of German life and German 
 thought, and is introduced to Weimar 
 during its most distinguished period 
 when Goethe, Schiller, Herder, and Wie- 
 land, the great fixed stars of Germany, in 
 conjunction with Jean Paul, were there, 
 surrounded by beautiful and admiring 
 women, of the most refined and exalted 
 natures, and of princely rank. It is full 
 of passages so attractive and valuable, that 
 it is difficult to make a selection as ex- 
 amples of its character." Inquirer. 
 
 " The work is a useful exhibition of a 
 great and amiable man, who, possessed of 
 the kindliest feelings and the most bril- 
 liant fantasy, turned to a high purpose 
 that humour of which Rabelais is the great 
 grandfather, and Sterne one of the line of 
 ancestors, and contrasted it with an exal- 
 tation of feeling and a rhapsodical poetry 
 which are entirely his own. Let us hope 
 that it will complete the work begun by 
 Mr. Carlyle's Essays, and cause Jean Paul 
 to be really read in this country." Ex- 
 aminer. 
 
 The History of Ancient Art among the Greeks. By JOHN 
 
 WINCKELMANN. From the German, by G. H. LODGE. Beau- 
 tifully illustrated. 8vo, cloth. Original price, 12s. ; reduced to 
 6*. P. Is. 
 
 " That Winckelmann was well fitted for 
 the task of writing a History of Ancient 
 Art, no one can deny who is acquainted 
 with his profound learning and genius. 
 . . . He undoubtedly possessed in the 
 highest degree the power of appreciating 
 artistic skill wherever it was met with, but 
 never more so than when seen in the garb 
 of antiquity. . . . The work is of ' no 
 common order,' and a careful study of the 
 great principles embodied in it must ne- 
 cessarily tend to form a pure, correct, and 
 elevated taste." Eclectic Review. 
 
 " The work is throughout lucid, and free 
 from the pedantry of technicality. Its 
 clearness constitutes its great charm. It 
 does not discuss any one subject at great 
 
 u=^ 
 
 length, but aims at a general view of Art, 
 with attention to its minute developments. 
 It is, if we may use the phrase, a Gram- 
 mar of Greek Art, a tine qua non to all who 
 would thoroughly investigate its language 
 of form." Literary World. 
 
 " Winckelmann is a standard writer, to 
 whom most students of art have been more 
 or less indebted. He possessed extensive 
 information, a refined taste, and great zeal. 
 His style is plain, direct, and specific, so 
 that you are never at a loss for his mean- 
 ing. Some very good outlines, representing 
 fine types of Ancient Greek Art, illustrate 
 the text, and the volume is got up in a 
 style worthv of its subject." Spectator. 
 
 '" To all lovers of art, this volume will 
 
 -e-'
 
 HISTORY AND BIOGRAPHY. 
 
 furnish the most necessary and safe guide once an elegance, penetration, and know- 
 in studying the pure principles of nature ledge, which fitted him to a marvel for 
 and beautv in creative art. . . . We can- the task he undertook. . . . Such a 
 not wish better to English Art than for work ought to be in the library of every 
 a wide circulation of this invaluable work." artist and man of taste, and even the 
 Standard- of Freedom. most general reader will find in it much 
 
 " The mixture of the philosopher and to instruct, and much to interest him." 
 artist iu Winckelmann's mind gave it at Atlas. 
 
 Italy : Past and Present 5 or, General Views of its History, 
 Religion, Politics, Literature, and Art. By L. MARIOTTI. 2 
 vols. post 8vo, cloth, 10*. P. Is. 6d. 
 
 "This is a useful book, informed with 
 lively feeling and sound judgment. It 
 contains an exhibition of Italian views of 
 matters social and political, by an Italian 
 who has learned to speak through English 
 thoughts as well as English words. Parti- 
 cularly valuable are the sketches of recent 
 Italian history ; for the prominent charac- 
 ters are delineated in a cordial and sym- 
 pathetic spirit, yet free from enthusiastic 
 ideas, and with unsparing discrimination. 
 . The criticisms on ' The Past ' will 
 
 richly repay perusal; it is, however, in 
 ' The Present ' of Italy that the main in- 
 terest of the book resides. This volume 
 does not merely possess an interest simi- 
 lar to that of contemporary works, it sup- 
 plies a desideratum, and is well adapted to 
 aid the English reader in forming a just 
 estimate of the 
 gress in Italy, 
 part of the book is the entire mastery the 
 author has acquired of our language."- 
 Examiner, April. 
 
 reat events now in pro- 
 Not the least wonderful 
 
 The following notices refer to the first volume of the work : 
 
 " The work is admirable, useful, instruc- 
 tive. I am delighted to find an Italian 
 coming forward with so much noble en- 
 thusiasm, to vindicate his country, and 
 obtain for it its proper interest in the eyes 
 of Europe. The English iswonderful. . . . 
 I never saw any approach to such a style 
 in a foreigner before,- as full of beauty in 
 diction as in thought." Sir JE. Sulwer 
 Lytton, Bart. 
 
 " I recognize the rare characteristics of 
 genius a large conception of the topic, a 
 picturesque diction founded on profound 
 thought, and that passionate sensibility 
 which becomes the subject a subject 
 beautiful as its climate, and inexhaustible 
 as its soil." B. Disraeli, Esq., M.P. 
 
 " A very rapid and summary resume of 
 the fortunes of Italy from the fall of the 
 ]{i inian Empire to the present moment. 
 A work of industry and labour, written 
 with a good purpose. A bird's-eye view 
 of the subject that will revive the recol- 
 lections of the scholar, and seduce the 
 tyro into a longer course of reading." 
 Afkenaum. 
 
 " This work contains more information 
 on the subject, and more references to 
 the present position of Italy, than we 
 have seen in any recent production." 
 Foreign Quarterly Review. 
 
 " In reference to style, the work before 
 
 us is altogether extraordinary, as that of 
 a foreigner ; and in the higher quality of 
 thought we may commend the author for 
 his acute, and often original, criticism, 
 and his quick perception of the grand and 
 beautiful in his native literature." Pres- 
 cott, in the North American Review. 
 
 " The work before us consists of a con- 
 tinuous parallel of the political and lite- 
 rary history of Italy from the earliest 
 period of the Middle Ages to the present 
 time. The author not only penetrates 
 the inner relations of those dual appear- 
 ances of national life, but possesses the 
 power of displaying them to the reader 
 with great clearness and efiect. We re- 
 member no other work in which the civil 
 conditions and literary achievements of a 
 people have been blended in such a series 
 of living pictures, representing successive 
 periods of history." Allgemeine Zeitung. 
 
 "An earnest and eloquent work." 
 Examiner. 
 
 " A work ranking distinctly in the class 
 of belles-lettres, and well deserving of a 
 library place in England."- Literary Ga- 
 zette. 
 
 " A work warmly admired by excellent 
 judges." Tait'g Magazine. 
 
 " An admirable work, written with great 
 power and beauty." Prof. Longfellow: 
 Poets and Poetry of Europe. 
 
 c
 
 ME. CHAPMAN'S PUBLICATIONS. 
 
 lottrj anb Jfkfon 
 
 Poems by Anna Blackwell. Fcap. 8vo, cloth, 6*. P. 6d. 
 
 " The literary finish of the poems is al- 
 most faultless. From the first page to 
 the ending the metre is as musical, and 
 the rhyme as true, as the nicest ear could 
 demand, and the harmony of thought and 
 word is closely sustained." Glnbe. 
 
 " If, as a great critic has declared, the 
 'union of music with meaning' is one of 
 the first proofs of poetry, the test may be 
 fearlessly invited by the volume of poems 
 before us." Morning Advertiser. 
 
 " A poet, and one so gifted, so self-sus- 
 tained, that she may sing henceforth and 
 claim the world's ear." Critic. 
 
 " We appreciate her hearty smpathies 
 
 for truth and progress, respect the sin- 
 cerity of a religion whose ECCB VBHIT is 
 the ' Herald of True Freedom's Birth, 1 
 and admire the spirit which can look at 
 the difficulties of humanity without dig- 
 may." Atlas. 
 
 " Fine thoughts, great faiths, and noble 
 sentiments, in full-toned and expressive 
 speech." Nonconformist. 
 
 " Solid good sense, and genuine revela- 
 tions of the beautiful . . . that must tell 
 on the age we live in, and help to mould 
 it into a lovely form. Glasgow Common- 
 wealth. 
 
 Honour; or, The Story of the brave Caspar and the fair 
 
 Annerl. By CLEMENS BRENTANO. With an Introduction, 
 and a Biographical Notice of the Author. By T. W. APPELL. 
 
 Hearts in Mortmain and Cornelia. A Novel, in 1 vol. post 
 
 8vo, cloth. Original price, 10*. 6d. ; reduced to 5*. P. 6d. 
 
 it is rarer still to find two works, each of 
 which contains matter for two volumes, 
 
 Hearts 
 er the 
 
 " To come to such writings as ' 
 in Mortmain ' and ' Cornelia ' aft 
 anxieties and roughness of our worldly 
 struggle, is like bathing in fresh waters 
 after the dust and heat of bodily exertion. 
 ... To a peculiar and attractive grace 
 they join considerable dramatic power, 
 and one or two of the characters are con- 
 ceived and executed with real genius." 
 Prospective Beview. 
 
 " Both stories contain matter of thought 
 and reflection which would set up a dozen 
 common-place circulating-library produc- 
 tions." JZxaminer. 
 
 "It is not often now-a-days that two 
 works of such a rare degree of excellence 
 in their class are to be found in one volume ; 
 
 bound up in these times in one cover." 
 Observer. 
 
 "The above is an extremely pleasing 
 book. The first story is written in the an- 
 tiquated form of letters, but its simplicity 
 and good taste redeem it from the tedi- 
 ousness and appearance of egotism which 
 generally attend that style of composi- 
 tion." Economist. 
 
 " Well written and interesting." Daily 
 News. 
 
 " Two very pleasing and elegant novels. 
 Some passages display descriptive powers 
 of a high order." Britannia. 
 
 Poems by Hcinricb Heine, Translated into English by JOHN 
 STORES SMITH. Fcap. 8vo, paper cover. Is. 
 
 Zeno, a Tale of the Italian "War, and other Poems. By 
 JAMES D. HORROCKS. Fcap. 8vo, cloth. 5s.
 
 POETRY AND FICTION. 
 
 27 
 
 Noricaj or, Tales of Niirnberg from the Olden Time. 
 Translated from the German of August Hagen, Fcp. 8vo, ornamen- 
 tal binding, suitable for presentation, uniform with ' The Artist's 
 Married Life.' Original price, 7*. 6d. ; reduced to 5*. P. 6d. 
 
 " This pleasant volume is got up in that 
 style of imitation of the books of a cen- 
 tury ago, which has of late become so 
 much the vogue. The typographical and 
 mechanical departments of the volume 
 speak loudly for the taste and enterprise 
 employed upon it. Simple in its style, 
 quaint, pithy, reasonably pungent the 
 book smacks strongly of the picturesque 
 old days of which it treats. A long study 
 of the art-antiquities of Niirnberg, and a 
 
 Erofound acquaintance with the records, 
 tters, and memoirs, still preserved, of 
 the times of Albert Diirer and his great 
 brother artists, have enabled the author 
 to lay before us a forcibly-drawn and 
 highly-finished picture of art and house- 
 hold life in that wonderfully art-practising 
 and art-reverencing old city of Germany." 
 Atlas. 
 
 " A delicious little book. It is full of a 
 quaint garrulity, and characterized by an 
 earnest simplicity of thought and diction, 
 which admirably conveys to the reader the 
 
 household and artistic German life of the 
 times of Maximilian, Albert Durer, and 
 Hans Sachs, the celebrated cobbler and 
 'master-singer,' as well as most of the 
 artist celebrities of Nurnberg in the 16th 
 century. Art is the chief end and aim of 
 this little history. It is lauded and praised 
 with a sort of unostentatious devotion, 
 which explains the religious passion of the 
 early moulders of the ideal and the beau- 
 tiful ; and, perhaps, through a consequent 
 deeper concentration of thought, the secret 
 of their success." Weekly Dispatch. 
 
 " A volume full of interest for the lover 
 of old times ; while the form in which it 
 is presented to us may incite many to 
 think of art, and look into its many won- 
 drous influences with a curious earnest- 
 ness unknown to them before. It points 
 a moral also, in the knowledge that a 
 people may be brought to take interest in 
 what is chaste and beautiful as in what 
 is coarse and degrading." Manchester 
 Examiner. 
 
 Hester and Elinor, or the Discipline of Suffering. 
 
 Post 8vo, 10*. 6d. 
 
 A Novel. 
 
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 this fiction is excellent, that of inculcat- 
 ing the social and domestic duties as the 
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 thought. The interests in the midst of 
 which the actors live and struggle are those 
 
 in which we live ; and we see them here 
 dealt with by an earnest mind and a warm 
 heart. A nearer and nearer approxima- 
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 hope that this book may be much read." 
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 By MAEY 
 
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 " Pull of thoughts and honest-hearted 
 striving after truth." Atlas. 
 
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 mist. 
 
 C 
 
 Essays, Poems, Allegories, and Fables. By JANUAEY SEAELE. 
 
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 * -*<&@SS*
 
 MR. CHAPMAN'S PUBLICATIONS. 
 
 The Odes of Horace, translated into TJnrhymed English 
 Metres, with Illustrative Introductions and Notes, by F. W. 
 NEWMAN, Professor of Latin at University College, London. 
 Post 8vo, cloth, 7*. 6d. P. 6d. 
 
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 and, whenever the necessities of metre 
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 service to the ripe scholar in helping him 
 to the best possible prose English of diffi- 
 cult passages."' Daily News. 
 
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 tive Review, 
 
 The Siege of Damascus 5 an Historical Eomance. By JAMES 
 
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 "A romance of very unusual power, 
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 ties as a work of fiction, and help the good 
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 " Marked by qualities which we are 
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 "Exquisitely beautiful writing. . . . 
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 Poems by Bessie Rayner Parkes. Post 8vo, paper cover. Is. 
 
 Siimmrr Sketches aud other Poems. By BESSIE RAYNER 
 
 PARKES. Post 8vo, paper cover. Is.
 
 POETRY AND FICTION. 
 
 29 
 
 The Village Pearl : A Domestic Poem. Fcp. 8vo, 2s. Qd. 
 
 Peter Jones; or, Onward Bound. 
 12mo, price 3*. P. 6d. 
 
 An Autobiography. 
 
 Reverberations. Part I., Is. Part II., 2s. Fcp. 8vo, paper 
 
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 many wise and charitable thoughts, many 
 generous emotions, and much calm and 
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 " Remarkable for earnestness of thought 
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 geniously devised, and come about with 
 
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 Three Experiments of Living : Within the Means. Up to 
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 MR. CHAPMAN'S PUBLICATIONS. 
 
 Miscellanea. 
 
 An Analytical Catalogue of Mr. Chapman's Pnblications. 
 
 Price la. Post 6d. 
 
 %* To enable the reader to judge for himself of the merits of 
 Mr. CHAPMAN'S publications, irrespective of the opinions of the 
 press whether laudatory or otherwise an Analytical Catalogue 
 has been prepared, which contains an abstract of each work, or, at 
 least, such an amount of information regarding it as will furnish 
 him with a clear conception of its general aim and scope. At the 
 same time, from the way in which the Catalogue is drawn up, it 
 comprises a condensed body of Ideas and Facts, in themselves of 
 substantive interest and importance, and is therefore intrinsically 
 well worthy the attention of the Student. 
 
 Cheap Books, and how to get them. Being a Eeprint from 
 . the WESTMINSTER KEVIEW for April, 1852, of the article on ' The 
 Commerce of Literature ; ' together with a Brief Account of the 
 Origin and Progress of the Recent Agitation for Free Trade in 
 Books. By JOHN CHAPMAN. To which is added, the Judg- 
 ment pronounced by Lord Campbell. Second Edition. Price 1*. 
 P. 6d. 
 
 A Report of the Proceedings of a Meeting (consisting chiefly 
 
 of Authors) held May 4th, at the House of Mr. John Chapman, 
 142, Strand, for the purpose of hastening the removal of the Trade 
 Restrictions on the Commerce of Literature. Third Edition. 
 Price 2d. 
 
 Two Orations against taking away Human Life, under any 
 
 Circumstances ; and in Explanation and Defence of the Misrepre- 
 sented Doctrine of Non-Resistance. By THOMAS COOPER, 
 Author of ' The Purgatory of Suicides.' Post 8vo, in paper cover, 
 1*. . P. 6d. 
 
 " Mr. Cooper possesses undeniable abi- 
 lities of no mean order, and moral courage 
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 with which he urges, the doctrines of peace 
 and love, respect for human rights, and 
 moral power, in these lectures, are worthy 
 of all honour." yoncotiformitt. 
 
 "Mr. Cooper's style is intensely clear 
 and forcible, and displays great earnest- 
 ness and fine human sympathy; it is in 
 
 the highest degree manly, plain, and rigor- 
 ous."- Morning Adcertiter. 
 
 "These two orations are thoroughly 
 imbued with the peace doctrines which 
 have lately been making rapid progress in 
 many unexpected quarters. To all who 
 take an interest in that great movement, 
 we would recommend this book, on ac- 
 count of the fervid eloquence and earnest 
 truthfulness which pervade every line of 
 it." Manchester Examiner.
 
 MISCELLANEA. 
 
 tltramontanism 5 or, The Roman Church and Modern So- 
 ciety. By E. QUINET (of the College of France). Translated 
 from the French. Third Edition. With the Author's approba- 
 tion. By C. COCKS, B.L. 
 
 Paddy-Land and the Lakes of Killarucy. By a WYKEHAMIST. 
 
 Illustrated, 1*. P. Qd. 
 
 The Public School Matches and those we meet there. By a 
 
 WYKEHAMIST. Is. P. 6d. 
 
 " Classical " Instruction : its Use and Abuse. Reprinted from 
 the ' Westminster Review.' No. VIII. October, 1853. Is. 
 
 Indian Political Reform : Being Brief Hints, together with a 
 
 Plan for the Improvement of the Constituency of the East India 
 Company and the Promotion of Public Works. By JOHN 
 CHAPMAN, Author of ' The Cotton and Commerce of India,' etc. 
 8vo. 1*. P. fid. 
 
 The Cotton and Commerce of India, Considered in Relation 
 
 to the Interests of Great Britain ; with Remarks on Railway Com- 
 munication in the Bombay Presidency. By JOHN CHAPMAN, 
 Founder and late Manager of the Great Indian Peninsular Railway 
 Company. 8vo, cloth. Original price, 12*. ; reduced to 6s. P. Is. 
 
 Nothing can be more correct than his 
 views, so far as they extend, his survey 
 and character of districts, his conclusions 
 as to the supply the earth can yield, and 
 his assertion that the cost of transit is 
 with Indian cotton the first and ruling 
 element of price." Daily News. 
 
 " Mr. Chapman's work is only appre- 
 ciated in the fulness of its value and merits 
 by those who are interested in one or other 
 branch of his subject. Full of data for 
 reasoning, replete with facts, to which the 
 most implicit credit may be attached, and 
 free from any political bias, the volume is 
 that rara, if not incognita i*H* a truthful 
 blue book, a volume of statistics not cooked 
 up to meet a theory or defend a practice." 
 Britannia. 
 
 "The arrangement is clear, and the 
 treatment of the subject in all cases mas- 
 terly." Indian News. 
 
 "This is a comprehensive, practical, 
 careful, and temperate investigation," etc. 
 Indian Mail. 
 
 " Promises to be one of the most useful 
 treatises that have been furnished on this 
 important subject. ... It is distinguished 
 by a close and logical style, coupled with 
 an accuracy of detail which will, in a great 
 measure, render it a text-book." Times, 
 Jan. 22, 1851. 
 
 " Marked by sound good sense, akin to 
 the highest wisdom of the statesman. The 
 author has given to the public the most 
 complete book we have for some time met 
 with on any subject." Economist, 
 
 " Mr. Chapman's great practical know- 
 ledge and experience of the subjects upon 
 which he treats have enabled him to col- 
 lect an amount of information, founded 
 upon facts, such as we believe has never 
 before been laid before the public. The 
 all-important questions of supply, produc- 
 tion, and prices of cotton in India, as well 
 as the commercial and financial questions 
 connected with it, are most ably treated." 
 Morning Chronicle. 
 
 " Written by an intelligent, pains-tak- 
 ing, and well-informed gentleman. . . . 

 
 > 
 
 MB. CHAPMAN'S PUBLICATIONS. 
 
 Stories for Sunday Afternoons. By Mrs. DAWSON. Square 
 
 18mo, cloth, Is. 6d. P. 6d. 
 
 " This i8 a very pleasing little volume, 
 which we can confidently reAmmend. It 
 is designed and admirably adapted for the 
 use of children from five to eleven years of 
 age. It purposes to infuse into that tender 
 age some acquaintance with the facts, and 
 
 . 
 The style is simple, easy, and for the 
 
 most part correct. The stories are told 
 in a spirited and graphic manner. 
 
 "Those who are engaged in teaching 
 the young, and in laying the foundation 
 of good character hy early religious and 
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 as this volume.'' Inquirer. 
 
 A few Words to the Jews. By ONE OF THEMSELVES. 
 
 Foolscap 8vo, cloth. Price 3*. 6d. P. 6d. 
 
 The Beauties of Chauning. With an Introductory Essay. 
 By WILLIAM MOUNTFORD. 12mo, cloth, 2s. 6d. P. 6d. 
 
 " This is really a book of beauties'. It is 
 no collection of shreds and patches, but a 
 faithful representative of a mind which 
 deserves to have its image reproduced in 
 a thousand forms. It is such a selection 
 from Channing as Channing himself might 
 have made. It is as though we had the 
 choicest passages of those divine discourses 
 
 read to us by a kindred spirit. . . . 
 Those who have read ' Martyria ' will feel 
 that no man can be better qualified than 
 its author, to bring together thosejpassages 
 which are at once most characteristic, and 
 most rich in matter tending to the moral 
 and religious elevation of human beings." 
 Inquirer. 
 
 Bible Stories. By SAMUEL WOOD. 2 vols. 12mo, cloth 3*. P. 6d. 
 
 Local Self-Governmeut and Centralization : The Characteristics 
 of each, and its Practical Tendencies as affecting Social, Moral, and 
 Political Welfare and Progress : including comprehensive Outlines 
 of the English Constitution. By J. TOULMIN SMITH. Post 
 8vo, cloth. Original price, Ss. 6d. ; reduced to 5*. P. Is. 
 
 " This is a valuable, because a thought- | chapters of the soundest practical philo- 
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 jects of theoretical and practical politics, j profound and practical thought." 
 
 o one in all probability will give an ab- 
 solute assent to all its conclusions, but the 
 reader of Mr. Smith's volume will in any 
 case 
 the 
 
 be induced to give more weight to 
 important principle insisted on." 
 
 "The chapters on the Crown, and on 
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 thorough knowledge of constitutional law 
 and history, and a vast body of learning is 
 brought forward for popular information 
 without the least parade or pedantry." 
 Mr. Toulmin Smith has made a most 
 
 Tail's Magazine. 
 
 " Embracing, with a vast range of con- 
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 attractive form, an elaborate review of all ture ; for he has given the people a true 
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 te Review. 4* I ti n ; more than that, he has given them 
 
 " This is a book, therefore, of imme- 1 a book replete with the soundest and most 
 diate interest, and one well worthy of the j practical views of political philosophy." 
 most studious consideration of every re- \Veekly Ai?ic. 
 
 former ; but it is also the only complete 
 and correct exposition we have of our po- 
 
 " There is much research, sound prin- 
 ciple, and good logic in this book; and we 
 
 litical system ; and we mistake much if it can recommend it to the perusal of all ( 
 does not take its place in literature as our who wish to attain a competent knowledge > 
 standard text-boos of the constitution." of the broad and lasting basis of English G 
 
 " The special chapters on local self-go- ' constitutional law and practice." Morn- 
 vernment and centralization will be found ing Advertiser.
 
 MISCELLANEA. 
 
 Essays by Ralph Waldo Emerson. First Series, embodying 
 the Corrections and Additions of the last American Edition ; with 
 an Introductory Preface by THOMAS CARLYLE, reprinted, by 
 permission, from the first English edition. Post 8vo, 2*. P. Gd. 
 
 Essays by Ralph Waldo Emerson. Second Series, with Pre- 
 face by THOMAS CARLYLE. Post 8vo, cloth, 3*. Gd. P. Gd. 
 
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 per notice of this volume arises from the 
 pervadingness of its excellence, and the 
 compression of its matter. With more 
 
 learning than Hazlitt, more perspicuity 
 than Carlyle, more vigour and depth of 
 thought than Addison, and with as much 
 originality and fascination as any of them, 
 this volume is a brilliant addition to the 
 Table Talk of intellectual men, be they 
 who or where they may." Prospective 
 Review. 
 
 " Mr. Emerson is not a common man, 
 and everything he writes contains sugges- 
 tive matter of much thought and earnest- 
 ness." Examiner. 
 
 "That Emerson is, in a high degree, 
 possessed of the faculty and vision ol the 
 seer, none can doubt who will earnestly 
 and with a kind and reverential spirit 
 peruse these nine Essays. He deals only 
 with the true and the eternal. His pierc- 
 ing gaze at once shoots swiftly, surely, 
 through the outward and the superficial, 
 to the inmost causes and workings. Any 
 one can tell the time who looks on the 
 face of the clock, but he loves to lay bare 
 the machinery and show its moving prin- 
 ciple. His words and his thoughts are a 
 
 fresh spring, that invigorates the soul that 
 is steeped therein. His mind is ever 
 dealing with the eternal ; and those who 
 only live to exercise their lower intellec- 
 tual faculties, and desire only new facts 
 and new images, and those who have not 
 a feeling or an interest in the great ques- 
 tion of mind and matter, eternity and 
 nature, will disregard him as unintelligi- 
 ble and uninteresting, as they do Bacon 
 and Plato, and, indeed, philosophy itself." 
 Douglas Jerrold's Magazine. 
 
 " Beyond social science, because beyond 
 and outside social existence, there b'es the 
 science of self, the development of man in 
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 and for himself. Of this latter science, 
 which may perhaps be called the philo- 
 sophy of individuality, Mr. Emerson is an 
 able apostle and interpreter." League. 
 
 " As regards the particular volume of 
 Emerson before us, we think it an im- 
 provement upon the first series of Essays. 
 The subjects are better chosen. They 
 come home more to the experience of the 
 mass of mankind, and are consequently 
 more interesting*. Their treatment also 
 indicates an artistic improvement in the 
 composition." Spectator . 
 
 William von II mnbol ill's Letters to a Female Friend. A 
 
 Complete Edition. Translated from the Second German Edition. 
 By CATHERINE M. A. COUPER, Author of ' Visits to Beech- 
 wood Farm,' 'Lucy's Half-Crown,' etc. 2 vols. post 8vo, cloth, 
 10*. P. Gd. 
 
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 lumes to the attention of our readers. . . . 
 The work is in every way worthy of the 
 character and experience of its distin- 
 guished author." Daily News. 
 
 " These admirable letters were, we be- 
 lieve, first introduced to notice in Eng- 
 land by the ' Athenaeum ;' and perhaps no 
 greater boon was ever conferred upon the 
 English reader than in the publication of 
 the two volumes which contain this excel- 
 lent translation of William Humboldt's 
 
 portion of a lengthened correspondence 
 with his female friend." Westminster and 
 Foreign Quarterly Review. 
 
 "The beautiful series of W. von Hum- 
 boldt's letters, now for the first time trans- 
 lated and published complete, possess not 
 
 only high intrinsic interest, but an interest 
 arising from the very striking circum- 
 stances in which they originated. . . . 
 We wish we had space to verify our re- 
 marks. But we should not know where to 
 begin, or where to end ; we have therefore 
 no alternative but torecommend the entire 
 book to careful perusal, and to promise a 
 continuance of occasional extracts into our 
 columns from the beauties of thought and 
 feeling with which it abounds." Man- 
 chester Examiner and Times. 
 
 "It is the only complete collection of 
 these remarkable letters which has yet 
 been published in English, and the trans- 
 lation is singularly perfect j we have sel- 
 dom read such a rendering of German 
 thoughts into the Englishtongue." Critic.
 
 /%?>^r>-- OQ 
 
 yv>^ 
 
 cS 
 
 A 34 MR. CHAPMAN'S PUBLICATIONS. 
 
 Baroda and Bombay ; Their Political morality. A Narrative 
 
 drawn from the Papers laid before Parliament in relation to the 
 Removal of Lieut.-Col. Outram, C.B., from the Office of Resident 
 at the Court of the Q-aekwar. With Explanatory Notes, and Re- 
 marks on the Letter of L. R. Reid, Esq., to the Editor of the Daily 
 News. By J. CHAPMAN, Author of ' The Cotton and Commerce 
 of India, considered in Relation to Great Britain.' 8vo. 3*. P. 1*. 
 
 The Civil Administration of the Bombay Presidency. By 
 
 NOWROZJEE FURDOONJEE; fourth Translator and Interpre- 
 ter to Her Majesty's Supreme Court, and Member of the Bombay 
 Association. Published in England at the request of the Bombay 
 Association. 8vo, sewed, 2s. P. Qd. 
 
 Observations on India. By a Eesident there many years. 8vo, 
 cloth, 5s. 6d. P. 6d. 
 
 " The best digest we have ever seen." Weekly Dispatch. 
 
 Just published, 
 
 A Letter to the Right Hon. Lord Campbell, on the 9&10 Vic- 
 toria, cap. 93. Being an Act for Compensating the Families of 
 Persons Killed by Accidents (26 Aug. 1846) ; showing the Injustice 
 of the Measure, and the Propriety of its immediate Repeal. By 
 HENRY BOOTH, Esq., of the London and North-western Railway. 
 
 Beeston (William), The Temporalities of the Established 
 
 Church as they are and as they might be; collected from authentic 
 Public Records. Is. 
 
 Catechism of the Old Testament. 18mo, stiff, 8c?. 
 Carpenter (B.), Family Prayers, with Occasional Prayers. 
 Dawson, Hymns and Songs. 32mo, 9d. 
 32mo, 6d. 
 
 Groves (John), A Tale of the War. By S. E. De M . 
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 The Way to have Peace. By S. E. De M . 2d. 
 The Saved Child. By S. E. De M . 2d. 
 " I will have my own Way." By S. E. De M . 2d. 
 Hymns and Songs for Sunday Schools and Families. 
 
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 The Strikes. Fourth Edition. By a Lancashire Man. Gd. 
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 Doctrine of Individuality . 12mo, 6d. 
 
 Individuality of the Individual. 12mo, 6d. 
 
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 Unchristian Character of Commercial Re- 
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 Peace in Division. 12mo, Is. 
 
 Five Points of Christian Faith. 12mo^ 2d. 
 Watch-night Lamps. Svo, Is.
 
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 A Reply to the Eclipse of Faith, By F. W. Newman. 
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 O' Kelly (E. de P.), Consciousness ; or, the Age of Reason, 
 
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 Trade Schools. A Letter to the Rev. Charles Richson, 
 
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 The Christian Sabbath. By a Minister of Christ. 
 
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 The Truth-Seeker in Literature and Philosophy. In Nine 
 
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 to the People of Zurich. By Professor Orelli. 8vo, sewed, 1*. 
 
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 TJie Bible our Stumbling-block. S\o, Is. 
 
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 ~ Preventive Justice and Palliative Chanty. 
 
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 Wicksteed (Charles), The General Assembly and Church 
 of the Firstborn. 8vo, 6d. 
 
 JOHN EDWABD TATLOB, PRINTER, 
 LITTLE QUEEN STBEET, LINCOLN'S INN FIELDS.
 
 A r\r\ ' '"'' 
 
 i-OS ANGELES
 
 K!M