election that is, "of electing one rather than another line of life or conduct, and making that election a solemn ritual act, under the spiritual guidance of another, and according to systematic rules." His arguments are avowedly taken from Ignatius Loyola, Suarez and Rodriguez the JesuitsAlphonso Liguori, and Thomas Aquinas, and his conclusion is,

that, in the election of our state, God's vocation, conscientiously ascertained so far as we can, [namely-since miracles are not to be pleaded against the Decalogue-by the direction of a spiritual superior in confession,] is to supersede the claims even of our parents to control our choice. p. 150.

This, then, is the "catholic temper" which, it is avowed, these lives have been written to recal. There is no secret or concealment in the matter. And certainly, if such barefaced and undisguised Jesuitism is propagated in the University,-if every silly enthusiastic young man and woman is taught, that it is a catholic temper-to set the will of God and their parents at defiance, to talk about "panting after holy virginity," and sneer at the married state as something sinful and to be repented of-if the church is thrown into confusion and public morals deteriorated by the advocates of these fanatical superstitions-it never can be fairly said, that Mr. Newman and his friends have not given sufficiently intelligible warning of the nature of their object and designs.

CHAPTER VII.

THE ROMANIZING TENDENCIES OF MR. NEWMAN'S PARTY.

THE passages which I have already transcribed from the Lives of the English Saints, must, I should think, have satisfied every unprejudiced reader, as to the real object and tendency of the movement of which Mr. Newman is the leader. To do that party justice, they have latterly taken but little pains to conceal their designs. For a considerable period, indeed, persons, whose charity led them to put the most hopeful construction on their language and conduct, did persuade themselves, that what Mr. Newman and his friends called Church Principles and Catholicity, differed in nothing substantial from the old-fashioned orthodoxy of the Church of England. Whether such close and jealous attention as the importance of the movement demanded, was paid to the gradual developments and disclosures by which the movement has at last reached its present form and attitude,-whether even the principles on which it was avowedly based, were as narrowly scrutinized as they should have been— are questions that do not come within the purpose of the present inquiry. But, of the fact itself there can be no doubt whatever-that persons utterly opposed to any Romeward tendencies, did think thus charitably and hopefully, and were even will

ing to ascribe several overt acts of a sectarian and Romanizing aspect to the injudicious rashness of youthful ardour and indiscretion, and not to any formed purpose in the leaders and originators of the party. Every vestige of this hope, however, has long been at an end. The tone assumed by the British Critic was not to be mistaken. And, that the British Critic was, to the last, virtually in Mr. Newman's hands-that he and those who acted with him in his unhappy movement, could, at any moment have corrected its tone-or have stopped the publication of it altogether-are facts notorious to every one at all acquainted with what has been going on in the theological world. And, further, when the British Critic was about to be discontinued, what could any one suppose, from the language of the prospectus of his Lives of the English Saints, except that Mr. Newman was determined to persevere, and to make further and more unequivocal advances, in his fanatical attempt to Romanize the English Church? Any one, indeed, who had even looked over the names of the "Saints," whose lives Mr. Newman proposed to publish for the benefit of what he pleases to call "most erring and most unfortunate England," must have seen at once that his design could be nothing else.

The quotations I have already given from these Lives of the English Saints, however, place the matter beyond possibility of question. In saying

this, I do not mean merely that Mr. Newman and his party are endeavouring to propagate mischievous and erroneous notions regarding the atonement, penance, virginity, marriage-and other points which will appear hereafter but that the ultimate object and aim to which all their labours are directed is, to effect such a total change in all our habits of religious thought and feeling as will, sooner or later, bring England once more into subjection to Rome. They may not, perhaps, (for even this is by no means certain,) choose to describe their object in these very terms—that is, they may not choose to describe the position to which they are labouring to bring the church, as subjection,-or the dominion of "the Apostolic See" as a yoke— but that this is the real object of their hearts' desire -to recover these countries to the obedience of the Roman See-they manifest no inclination to conceal; and, in fact, are rather proud than otherwise to avow it as the aim to which their efforts are directed. When men like these, -men who for years have been urging forward this movement under a leader so sharpsighted as Mr. Newman-and Mr. Newman is not just the sort of person to forget, that what appears under his name or sanction at such a crisis, is sure to be subjected to no ordinary scrutiny, when such writers talk of the Jesuits as "the most noble and glorious company of St. Ignatius," and tell us that, "next to the visible church"

the Jesuits "may perhaps be considered the greatest standing miracle in the world," when they talk of "Protestants and other heretics" " vilifying the Holy Roman Church," it is plain that something more serious than chasubles, and coronals, and roodlofts, and the superstitious puerilities of the Ecclesiologists, is preparing for "most erring and most unfortunate England." And when one reads, also, that the absence of the peculiarities of Romish discipline" is perhaps not of paramount importance to a community which has a duty nearer at home and more at hand—that is, reconciliation with the present Catholic church," dull indeed must he be who is unable to perceive what it is which Mr. Newman proposes to effect. But, in truth, he makes no attempt to conceal his purpose.

Few are likely to forget the tone and language of his Sermons on Subjects of the Day. And, all through this series of the Lives of the English Saints, the pope and Rome are spoken of in terms wholly incompatible with any other feelings than those of a Romanist, or of one who is labouring to Romanize the country. The pope is spoken of as "the keeper of the keys,""the universal bishop,"

-"the holy father."

he [Gregory I.] had many under him, but none above him here on earth; he was chief among Bishops and a Bishop over kings; throughout the Christian world his wish was motive, and his word, authority.-Augustine, pp. 81, 82.