rusty and ponderous armour with which scholastic theology endeavoured to protect her? MR. FITZGERALD.-The Church of England herself will gradually and carefully do that work, if she becomes a living society. I have told you that the Church of England, as it is under the law, is only a dead frame, a mould without life, will, or discretion, into which its members either find that they fit, or to which they fit themselves. MR. CUSIACK. Do you think that the English Church will be allowed to govern itself in spiritual matters. MR. FITZGERALD.-If not, I fear its days are numbered. MR. M.-If I were still possessed by my old controversial spirit, I should say, then let us join the Church of Rome which promises to be eternal. MR. FITZGERALD.-A Mahometan might urge the same argument in favour of his own religion. A Brahmin might put in a similar claim. The character of all divine works is life and progress both of which imply change of forms. Error, like dead substances, may be made by human contrivances, as permanent as a statue, or a mummy." We laughed; and the conversation became as various and immethodical as it usually grows when supper is announced, and people begin to grow sleepy. CHAPTER IV. Advice to the doubting-Enthusiasm-True Faith-Mistakes of Protestants on this point--Objection answered- Helps to the study of the Christian Evidence. THE glorious sky of Italy invited Mr. Fitzgerald not unfrequently out of the carriage. Who was to be his companion in the front seat was an object of no small contention among us. One of the ladies, as may be supposed, usually carried the point. Nevertheless I could not but observe that, when Mrs. Cusiack was not well enough to ride out, my dear Rose usually resigned her claim in my favour. This was a source of great delight to me, because the interest she took in me was evident; and I could not be so blind and prejudiced as not to perceive that every conversation with our loved and respected friend, Mr. Fitzgerald, improved both my mind and heart, and, as it were, established peace and har mony between my feelings and my mental faculties. Seated outside with my excellent friend, under a sky that appeared to proclaim "good will towards men," and surrounded by a scenery smiling with beauty and plenty, my heart expanded with an instinctive impulse to thank the Giver of such blessings. I observed the eyes of Mr. Fitzgerald swimming in tears of gratitude. When touched by such emotions, he was never inclined to keep them to himself. His nature, at all times social, seemed, when excited, to overflow with a philanthropy which appeared actually too oppressive, unless he imparted his feelings of love and kindness. His joy drooped and languished when he could not share it with another human being. Urged by my own desire of hearing the observations of my companion, and treasuring them up for my own use, I did not hesitate to interrupt his meditations, by expressing a deep sense of the beauty of the scenery. I would make any sacrifice (continued I, addressing my friend) provided it could give permanence to the state of mind which I experience at this moment. Why do people, who aim at Christian perfection, turn away from the beauty of nature? MR. FITZGERALD.-The Christian perfection you speak of, is not in conformity with the example and general character of Christ. It is a false notion which sprung up from the enthusiastic views which, together with many other evils, crept in among Christians almost immediately after the death of the apostles. MR. M.---What do you call enthusiasm ? MR. FITZGERALD.---It is difficult to give definitions of words which comprehend many varieties. But I think I may venture to say, that it is a spurious faith kept up by means of animal or nervous excitement. I call faith, in general, a persuasion arising, not from direct proofs, but from what I would call a moral inference. I say that I would call it a moral inference because I wish to distinguish it from logical inference. Perhaps an example will convey my meaning better than any abstract words can do it. But |