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that one is led even to think of it less frequently than is wholesome. I am learning to think more and more how unbelief is at the bottom of all our evil: how our one prayer should be - Increase our faith.” And we do fearfly Eve, as were, out of God's atmosphere: we d: not keep that ecntional monstrosness of His reality which I conceive we ought to have, and which should make Him more manifest to car socks, than the Shechinah was to the eyes of the Israelites. I have many fresh sermons: and my wife wants another volume printed; but I do not think there would be enough of systematic matter to make a volume, and mere specimens of my general preaching I have given already. I trust you will come next week: life is too uncertain to admit of passing over opportunities. You have heard, probably, that Augustus Hare is likely soon to follow poor Lowe, and to lay his bones in Rome; he is far gone, they say, in a consumption. May God bless you. my dear Hall, in Jesus Christ, both you and yours for ever.

LXXVIII. TO REV. F. C. BLACKSTONE.

Rugby, February 26, 1834.

I often think what may be your views of the various aspects of things in general-to what notions you are more and more becoming wedded; for, though I think that men, who are lovers of truth, become less and less attached to any mere party as they advance in life, and certainly become, in the best sense of the word, more tolerant, yet their views also acquire greater range and consistency, and what they once saw as scattered truths, they learn to combine with one another, so as to make each throw light on the other; so that their principles become more fixed, while their likings or dislikings of particular persons or parties become more moderate. . . .

Our residence in Westmoreland attaches us all to it more and more; the refreshment which it affords me is wonderful; and it is especially so in the winter, when the country is quieter, and actually, as I think, more beautiful than in summer. I was often reminded, as I used to come home to Grasmere of an evening, and seemed to be quite shut in by the surrounding mountains, of the comparison of the hills standing about Jerusalem, with God standing about his people. The impression which the mountains gave

me, was never one of bleakness or wildness, but of a sort of paternal shelter and protection to the valley; and in those violent storms, which were so frequent this winter, our house lay snug beneath its cliff, and felt comparatively nothing of the wind. We had no snow in the valleys, but frequently a thick powdering on the higher mountains, while all below was green and warm. The School goes on very fairly; with its natural proportion of interest and of annoyance. I am daily more and more struck with the very low average of intellectual power, and of the difficulty of meeting those various temptations, both intellectual and moral, which stand in boys' way; a school shows as undisguisedly as any place the corruption of human nature, and the monstrous advantage with which evil starts, if I may so speak, in its contest with good.

LXXIX. TO REV. JULIUS HARE.

(On the death of his brother, Augustus Hare.)

Rugby, March 10, 1834.

I will not trouble you with many words; but it seemed unnatural to me not to write, after the account from Rome, which Arthur

Stanley this morning communicated to me. I do not attempt to condole, or to say anything further, than that, having known your brother for more than twenty-five years, and having experienced unvaried kindness from him since I first knew him, I hope that I can in some degree appreciate what you have lost. Of all men whom I ever knew, he was the one of whom Bunsen most strongly reminded me, so that he seemed like Bunsen in England, as Bunsen had seemed like him in Italy. God grant that I may try to resemble them both in all the nobleness and beauty of their goodness.

LXXX. TO REV. DR. HAWKINS.

(With regard to Tracts which he had intended to circulate in opposition to the early Numbers of the "Tracts for the Times.")

Rugby, April 14, 1834.

The concluding part of your letter is a very good reason for my not asking you to trouble yourself any further about my papers. If the Tracts in question are not much circulated, then, of course, it

VOLÍ DE & JUST z make nem krvi 17 Ksting them: but this sa matter of fut wilen. I know not how a asceman. They are strenovasit pudei by the Enzi Magne, and streamsly circukai image the fergy; of course I do not suppose that any Lung man van of the terga a te dijes danger of being infanced by dem epc sa far as they may lead him to despise the Dergy for contenting them.

You do not seen a mea Exprebend the in of these Tracts, nor the pains of comparison between these 1 St. Pals adversaries. If they merely becanted me rpmson and I eccbated it, it might be dochced winch of as most Esturbed the peace of the Church. But they are not defen Ling the lawfulness or expediency of Episcopacy, which serably I am very far from datang, but its necessity; a doctrine in trinary times granitics, and at the same time harmless, save as a filly. But now the chfect is to provoke the clergy to resist the Government Church Reforms, and if for so resisting, they get turned out of their livings, to maintain that they are the true clergy, and their successors schismatics; above all, if the Bishops were deprived, as in King William's time, to deny the authority of the Bishops who may snoceed them, though appointed according to the law of the lani. All this is essentially schismatical and anarchical: in Elizabeth's time it would have been reckoned treasonable; and in answering it. I am not attacking Episcopacy, or the present constitution of the English Church, but simply defending the common peace and order of the Church against a new outbreak of Puritanism, which will endure nothing but its own platform.

Now to insist on the necessity of Episcopacy, is exactly like insisting on the necessity of circumcision; both are and were lawful, but to insist on either as necessary, is unchristian, and binding the Church with a yoke of carnal ordinances; and the reason why circumcision, although expressly commanded once, was declared not binding upon Christians, is much stronger against the binding nature of Episcopacy, which never was commanded at all; the reason being, that all forms of government and ritual are in the Christian Church indifferent and to be decided by the Church itself, pro temporum et locorum ratione, "the Church" not being the clergy, but the congregation of Christians.

If you will refer me to any book which contains what you think the truth, put sensibly, on the subject of the Apostolical Succession, I shall really be greatly obliged to you to mention it. I went over

the matter again in the holidays with Warburton and Hooker; and the result was a complete confirmation of the views, which I have entertained for years, and a more complete appreciation of the confusions on which the High Church doctrine rests, and of the causes which have led to its growth at different times.

By the way, I never accused Keble or Newman of saying, that to belong to a true Church would save a bad man; but of what is equally unchristian, that a good man was not safe unless he belonged to an Episcopal Church; which is exactly not allowing God's seal without it be countersigned by one of their own forging. Nor did I say, they were bad men, but much the contrary; though I think that their doctrine, which they believe, I doubt not, to be true, is in itself schismatical, profane, and unchristian. And I think it highly important that the evils of the doctrine should be shown in the strongest terms: but no word of mine has impeached the sincerity or general character of the men; and, in this respect, I will carefully avoid every expression that may be thought uncharitable.

LXXXI. TO W. W. HULL, ESQ.

Rugby, April 30, 1834.

I have indeed written a large part of a volume on Church and State, but it had better be broken up into smaller portions to be published at first separately, though afterwards it may be altogether. My outline of the whole question is this:-I. That the State, being the only power sovereign over human life, has for its legitimate object the happiness of its people, their highest happiness, not physical only, but intellectual and moral; in short, the highest happiness of which it has a conception. This was held, I believe, nearly unanimously till the eighteenth century. Warburton, the Utilitarians, and I fear Whately, maintain, on the contrary, that the State's only object is "the conservation of body and goods." They thus play, though unintentionally, into the hands of the upholders of ecclesiastical power, by destroying the highest duty and prerogative of the Commonwealth. II. Ecclesiastical officers may be regarded in two lights only, as sovereign or inde

a The views of Archbishop Whately on this subject were afterwards fully set forth in the fourth and fifth Volumes of his Essays.

penden: they are priests, or they are rulers A. Friests are mäependent as denying enther from supposed holiness of race or person, or from the exclusive knowledge of the Throbe Will & anie u execute cerar faraons, viri none but themselves can perform : and therefore these funraons, bang of prime necessity, enable then u treat with the Suce not as members or subjects of it but as foreigners conforming on it a benent and selling this on ther on terms. B. Faiers, of course are mdependent and soveTEL. SÅ fermon 11 5m the endesiastical offers of Christianity, are by God's appointment neither prests for rulers. A Na Freests, for there is one only Friest, and all the rest are brethren : none has ary holmess of person, or rare more than another. mone has any exclusive possession of divine knowledge. B. Not Faiers for Christianity not being a frase or ritull service, but extending to every part of human life, the rules of Christians, qua Christiens, must rule then miners of principle and practice; and of this power be gren to Bishops. Priests and Deacons by Črne goaliment. Innocent the Third was right and every Chrisalt roy should be like Faraguay. You shall have the rest by and by, meat time. I send you of a paper about the Universizes. If you like a sign in and try to get others to do so; if you di mig bum a

PLIT. JULIUS HLEE.

Enty, May 12, 1834.

I would admit Unitarians like all other Christians, if the University system were restored, and they might have halls of their own. Nay. I would admit them at the oclleges if they would attend chapel and the Divinity Lectures, which some of them. I think, would dɔ. But everything seems to me falling into confusion between two pardes, whose ignorance and badness I believe I shrink from with the most perfect impartiality of dislike. I must petition against the Jew Bill, and wish that you or some man like you would expose that low Jaschinical notion of citizenship, that a man acquires a right to it by the accident of his being littered inter quatuor maria, or because he pays taxes. I wish I had the know

* Extract from a letter to Mr. Sergeant Coleridge. The correlative to taxation, in my opinion, is not citizenship but protection. Taxation may imply representation

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