Evidences to accompany them; not a book to get up like Paley, but taking the real way in which the difficulties present themselves, half moral, half intellectual, to the mind of an intelligent and well educated young man; a book which, by God's blessing, may be a real stay in that state of mind when neither an address to the intellect alone, nor one to the moral feelings, is alone most likely to answer. And I wish to make the main point not the truth of Christianity per se, as a theorem to be proved, but the wisdom of our abiding by it, and whether there is any thing else for it but the life of beast or of devil. I should like to do this if I could before I die; for I think that times are coming when the Devil will fight his best in good earnest. I must not write any more, for work rises on every side open mouthed upon me.

XXXVIII. TO REV. JULIUS HARE.

Nov. 9, 1831.

(After thanking him for the first number of the Philological Museum, and wishing him success.) For myself, I am afraid Thucydides will have shown you that I am a very poor philologist, and my knowledge is too superficial on almost every point to enable me to produce any thing worth your having; and to say the truth, every moment of spare time I wish to devote to writing on Religion or Tinn. I use the Greek word, because “politics" is commonly taken in a much baser sense. I know I can do but little, perhaps nothing, but the "Liberavi animam meam " is a consolation; and I would fain not see every thing good and beautiful sink in ruin, without making a single effort to lessen the mischief. Since the death of the Register, I am writing constantly in one of

a This he partially accomplished in the 17th Sermon in the second volume, and the 18th and 19th in the third. The work itself was begun, but never finished.

LD.

a book to get up like
hich the difficulties
intellectual, to the
ated young man; a
e a real stay in that
ess to the intellect
is alone most likely
main point not the
orem to be proved,
nd whether there is
beast or of devil. I
I die; for I think
will fight his best
ny more, for work

■ me.

HARE.

Νοτ. 9, 1831. nber of the Philoess.) For myself, n you that I am dge is too supere to produce any the truth, every to writing on Red, because “polir sense. I know ut the "Liberavi

I would fain not in ruin, without hief. Since the tantly in one of

th Sermon in the

third. The work

the Sheffield papers, the proprietor of which I earnestly believe sincerely wishes to do good.

I heartily sympathize with the feeling of your concluding paragraph-in your note I mean-but who dare look forward now to any thing?

XXXIX. TO THE ARCHBISHOP OF DUBLIN.

Rugby, November 8, 1831.

You must not go to Ireland without a few lines from me. I cannot yet be reconciled to your being on the other side of St. George's Channel, or to thinking of Oxford as being without you. I do not know where to look for the Mezentius who should "succedat pugnæ," when Turnus is gone away. My great ignorance about Ireland is also very inconvenient to me in thinking about your future operations, as I do not know what most wants mending there, or what is likely to be the disposition to mend it in those with whom you will be surrounded. But you must not go out with words of evil omen; and, indeed, I do anticipate much happiness for you, seeing that happiness consists, according to our dear old friend, iv EvEPYEía, and of that you are likely to have enough.

I am a coward about schools, and yet I have not the satisfaction of being a coward xaτà проaígɛσw; for I am inclined to think that the trials of a school are useful to a boy's after character, and thus I dread not to expose my boys to it; while, on the other hand, the immediate effect of it is so ugly, that, like washing one's hands with earth, one shrinks from dirting them so grievously in the first stage of the process. I cannot get over my

I can have no con

sense of the fearful state of public affairs:-is it clean
hopeless that the Church will come forward and crave to
be allowed to reform itself? . . .
fidence in what would be in men like
repentance. It can only be done effectually by those who
have not, through many a year of fair weather, turned a

VOL. I.

but a deathbed

X

deaf ear to the voice of reform, and will now be thought only to obey it, because they cannot help it. If I were indeed a Radical, and hated the Church, and longed for a democracy, I should be jolly enough, and think that all was plain sailing; but as it is, I verily think that neither my spirits nor my occupation, nor even spearing itself, will enable me to be cheerful under such an awful prospect of public evils. .

XL. TO. W. W. HULL, ESQ.

Knutsford, December 16, 1831.

I want to write an Essay on the true use of Scripture; i. e. that it is a direct guide so far forth as we are circumstanced exactly like the persons to whom it was originally addressed; that where the differences are great, there it is a guide by analogy; i. e. if so and so was the duty of men so circumstanced, ergo, so and so is the duty of men circumstanced thus otherwise; and that thus we shall keep the spirit of God's revelation even whilst utterly disregarding the letter, when the circumstances are totally different. E. g. the second commandment is in the letter utterly done away with by the fact of the Incarnation. To refuse then the benefit which we might derive from the frequent use of the crucifix under pretence of the Second Commandment is a folly, because God has sanctioned one conceivable similitude of himself, when He declared Himself in the person of Christ. The spirit of the commandment not to think unworthily of the Divine nature, nor to lower it after our own devices, is violated by all unscriptural notions of God's attributes and dealings with men, such as we see and hear broached daily, and, though in a less important degree, by those representations of God the Father which one sees in Catholic pictures, and by what Whately calls peristerolatry, the foolish way in which people allow themselves to talk about God the Holy Ghost, as of a dove. The applications of this principle

can judge of man, there does not live a truer Christian than Whately; and it does grieve me most deeply to hear people speak of him as of a dangerous and latitudinarian character, because in him the intellectual part of his nature keeps pace with the spiritual-instead of being left, as the Evangelicals leave it, a fallow field for all unsightly creeds to flourish in. He is a truly great man-in the highest sense of the word,-and if the safety and welfare of the Protestant Church in Ireland depend in any degree on human instruments, none could be found, I verily believe, in the whole empire, so likely to maintain it. I am again publishing Sermons, with an essay at the tail, on the Interpretation of Scripture, embodying things that I have been thinking over for the last six or seven years; and which I hope will be useful to a class whose spiritual wants I am apt to think are sadly provided for-young men bringing up for other professions than the church, who share deeply in the intellectual activity of the day, and require better satisfaction to the working of their minds than I think is commonly given them.

XLII. TO THE SAME.

Rugby, February 15, 1832.

A letter from Tucker has this morning informed me of the heavy trial which has fallen upon you. I write, because I should wish to hear from you under similar circumstances, and because it is unnatural not to assure you at such a moment how dearly your friends at Rugby love you and your dear wife, and how truly they sympathize with your sorrow. Tucker's letter leaves us anxious both for your wife and for little Robert, especially for the latter; it would be a great comfort to hear favourable accounts of them, if you could give them. I will not add one word more. May God strengthen and support you, my dear friend, and bless all His dispensations towards us both, through Jesus Christ.