"the very pattern given us in Scripture? What have they "done but this-continue in the world the Christianity of "the Bible? Did our Saviour come on earth suddenly, as He

I will one day visit, in whom would He see the features of the "Christians He and His apostles left behind them, but in "them? Who but these give up home and friends, wealth "and ease, good name and liberty of will, for the kingdom of heaven? Where shall we find the image of St. Paul, or "St. Peter, or St. John, or of Mary the mother of Mark, or of

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Philip's daughters, but in those who, whether they remain "in seclusion, or are sent over the earth, have calm faces, and “sweet plaintive voices, and spare frames, and gentle man"ners, and hearts weaned from the world, and wills subdued; "and for their meekness meet with insult, and for their purity "with slander, and for their gravity with suspicion, and for "their courage with cruelty..." This is his definition of Christians. And in the sermon itself he sufficiently defines what he means by "the Church" in two "notes" of her character, which he shall give in his own words (Sermon XX. p. 346 :What, for instance, though we grant that sacramental con“fession and the celibacy of the clergy do tend to consolidate "the body politic in the relation of rulers and subjects, or, in "other words, to aggrandize the priesthood? for how can the "Church be one body without such relation?"...

Monks and nuns the only perfect Christians; sacramental confession and the celibacy of the clergy notes of the Church; the laity in relation to the clergy of subjects to rulers. What more? If I, like others, on the strength of Dr. Newman's own definitions, gave to his advice to Christians concerning "wisdom," "prudence," "silence," the meaning which they would have in the mouth of a Romish teacher -St. Alfonso da Liguori, for instance-whom can Dr. Newman blame for the mistake, save himself?

But to the sermon itself; the text of which is from

Matthew x. 16. It begins by stating that the Church has been always helpless and persecuted, in proportion to its purity. Dr. Newman then asks, how Christians are to defend themselves if they might not fight? and answers, They were allowed the arms, that is, the arts, of the defenceless." He shows how the weaker animals are enabled to defend themselves by various means, among which he enumerates "natural cunning, which enables them to elude or even to destroy their enemies." He goes on to show how the same holds good in our own species, in the case of "a captive, effeminate race"; of "slaves"; of “ill-used and oppressed children"; of the "subjects of a despot.” "They exercise the inalienable right of self-defence in such "methods as they best may; only, since human nature is "unscrupulous, guilt or innocence is all the same to them, if "it works their purpose."

He goes on to point out the analogy between these facts and the conduct fit for Christians. "The servants of Christ "are forbidden to defend themselves by violence; but they "" are not forbidden other means: direct means are not allowed, but others are even commanded. For instance, foresight, beware of men': avoidance, when they per"secute you in one city, flee into another': prudence and "skill, as in the text, 'Be ye wise as serpents." "

The mention of the serpent reminds him of the serpent in Paradise; and he says, "Considering that the serpent was "chosen by the enemy of mankind as the instrument of "his temptations in Paradise, it is very remarkable that "Christ should choose it as the pattern of wisdom for His "followers. It is as if He appealed to the whole world of "sin, and to the bad arts by which the feeble gain advantages "over the strong. It is as if He set before us the craft and "treachery, the perfidy of the slave, and bade us extract a "lesson even from so great an evil. It is as if the more we are

"forbidden violence, the more we are exhorted to prudence; as if it were our bounden duty to rival the wicked in "endowments of mind, and to excel them in their exercise."

Dr. Newman then goes on to assert, that "if there be one reproach more than another which has been cast upon" the Church, "it is that of fraud and cunning." He quotes the imputations of craftiness and deceitfulness thrown upon St. Paul, and even of " deceit" upon our Lord himself. He then says that "Priestcraft has ever been considered the badge, and its imputation is a kind of note, of the Church." He asserts that the accusation has been, save in a few exceptions, unfounded; and that "the words 'craft' and 'hypocrisy' are "but the version of wisdom' and 'harmlessness' in the language of the world." "It is remarkable, however, that "not only is harmlessness the corrective of wisdom, securing "it against the corruption of craft and deceit, as stated in "the text: but innocence, simplicity, implicit obedience to "God, tranquillity of mind, contentment, these and the "like virtues are in themselves a sort of wisdom; I mean, they produce the same results as wisdom, because God "works for those who do not work for themselves; and thus "they especially incur the charge of craft at the hands of the "world, because they pretend to so little, yet effect so much. "This circumstance admits dwelling on."

He then goes on to mention seven heads :—

First, sobriety, self-restraint, control of word and feeling, "which religious men exercise, have about them an appearance "of being artificial, because they are not natural; and of being artful, because artificial"; and adds shortly after, that "those "who would be holy and blameless, the sons of God, find so "much in the world to unsettle and defile them, that they are "necessarily forced upon a strict self-restraint, lest they should "receive injury from such intercourse with it as is unavoid"able; and this self-restraint is the first thing which makes

"holy persons seem wanting in openness and manliness." Next he points out that "religious men are a mystery to the "world; and being a mystery, they will in mere self-defence "be called by the world mysterious, dark, subtle, designing." Next, that "it is very difficult to make the world understand "the difference between an outward obedience and an inward "assent." He then instances the relations between the early Christians and the heathen magistrates; and adds, that "when religious men outwardly conform, on the score of duty, to the "powers that be, the world is easily led into the mistake that they have renounced their opinions, as well as submitted their 'actions; and it feels or affects surprise, to find that their opinions remain; and it considers, or calls this, an inconsis"tency, or a duplicity": with more to the same purpose.

Next, the silent resignation of Christians is set forth as a cause of the world's suspicion; and "so is their confidence, in "spite of their apparent weakness, their cause will triumph." Another cause of the world's suspicion is, the unexpected success of religious men.

Another, that the truth has in itself the power of spreading, without instruments, "making the world impute " to secret management that uniformity, which is nothing but the echo of the One Living and True Word.

Another, that when Christians prosper, contrary to their own expectations, "it looks like deceit to show surprise, and to disclaim the work themselves."

And lastly, because God works for Christians, and they are successful, when they only mean to be dutiful. "But "what duplicity does the world think it, to speak of conscience, or honour, or propriety, or delicacy, or to give other tokens "of personal motives, when the event seems to show that a calculation of results has been the actuating principle at "bottom. It is God who designs, but His servants seem

Dr. Newman then goes on to point out how "Jacob is thought worldly wise in his dealings with Laban, whereas "he was a plain man,' simply obedient to the angel."

"Moses is sometimes called sagacious and shrewd in his "measures or his law, as if wise acts might not come from "the source of wisdom." Bishops have been called hypocritical in submitting and yet opposing themselves to "the civil power, in a matter of plain duty, if a popular "movement was the consequence; and then hypocritical again, "if they did their best to repress it. And, in like manner; theological doctrines or ecclesiastical usages are styled politic if they are but salutary; as if the Lord of the Church, who "has willed her sovereignty, might not effect it by secondary "causes. What, for instance, though we grant that sacramental "confession and the celibacy of the clergy do tend to con"solidate the body politic in the relation of rulers and subjects, or, in other words, to aggrandise the priesthood? For how can the Church be one body without such relation; and why should not He, who has decreed that there should be unity, take measures to secure it?"

The reason of these suspicions on the part of the world is then stated to be, that "men do not like to hear of the interposition of Providence in the affairs of the world; and they invidiously ascribe ability and skill to His agents, to escape the thought of an Infinite Wisdom and an Almighty Power....."

The sermon then closes with a few lines of great beauty, in that style which has won deservedly for Dr. Newman the honour of being the most perfect orator of this generation; but they have no reference to the question in hand, save the words, "We will glory in what they disown."

I have tried conscientiously to give a fair and complete digest of this, to me, very objectionable and dangerous