8. Intense Idealism." In his mode of thought the first characteristic I would notice is his innate and intense idealism.. It is a thought of his, always deeply felt and many times repeated, that this visible world is but the outward shell of an invisible kingdom, a screen which hides from our view things far greater and more wonderful than any which we see, and that the unseen world is close to us and ever ready, as it were, to break through the shell and manifest itself."-Principal Shairp.

"In his "Grammar of Assent" he pursues his course in a serene atmosphere as though hardly conscious of the agnosticism or the materialism which were troubling the waters of thought with dirty bubbles. He wrote on principles which were above such human accidents, as much as to say, clear your minds of their distempers, and look down from the eternal principles of truth and right on to the shifting delusions of this folly or that sin."-A. F. Marshall.

ILLUSTRATIONS.

"Can it be that these mysterious stirrings of the heart and keen emotions and strange yearnings after we know not what, and awful impressions from we know not whence, should be wrought in us by what is unsubstantial, and comes and goes, and begins and ends in itself? No, they have escaped from some higher sphere; they are the outpourings of eternal harmony in the medium of created sound: they are echoes from our home; they are the voice of angels or the Magnificat of saints or the living laws of divine governance or the divine attributes; something are they besides themselves which we cannot compass, which we cannot utter; though mortal man, and he, perhaps, not otherwise distinguished above his fellows, has the gift of eliciting them."-University Sermons.

"Whenever we look abroad, we are reminded of those most gracious and holy beings, the servants of the Holiest, who deign to minister to the heirs of salvation. Every breath of air and ray of light and heat, every beautiful prospect, is, as it were, the skirts

of their garments, the waving of the robes of those whose faces see God in heaven."-Parochial Sermons.

"And yet, in spite of this universal world which we see, there is another world, quite as far-spreading, quite as close to us, and more wonderful; another world, all around us, though we see it not, and more wonderful than the world we see, for this reason, if for no other, that we do not see it. All around us are numberless objects, coming and going, watching, working or waiting, which we see not; this is that other world, which the eyes reach not unto, but faith only."-The Invisible World.

9. Sense of the Mysterious.-The sense of the mysteriousness of our being-that we even now belong to two worlds, and that that part of ourselves which we cannot see is far more important than the part which we do see.

One way in which he shows this sense of mystery is the feeling of wonder with which he looks upon the brute creation.". Principal Shairp.

ILLUSTRATIONS.

"It is, indeed, a very overpowering thought, when we get to fix our minds on it, that we familiarly use, I may say hold intercourse with, creatures who are as much strangers to us, as mysterious, as if they were fabulous, unearthly beings, more powerful than man, and yet his slaves, which Eastern superstitions have invented. They have apparently passions, habits, and a certain accountableness, but all is mystery about them. .. Is it not plain to our senses that there is a world inferior to us in the scale of being, with which we are connected without understanding what it is?"-Parochial Sermons.

"And to those who do thus receive the blessed doctrine under consideration, it will be found to produce special and singular practical effects on them on the very ground of its mysteriousness. There is nothing, according as we are given to see and judge of things, which will make a greater difference in the temper, character, and habits of an individual than the circumstances of his holding or not holding the Gospel to be mysterious."-The Mysteriousness of Our Present Being.

"We must not search curiously what is His present office, what is meant by His pleading, His sacrifice, and by His perpetual intercession for us. And, since we do not know, we will studiously keep to the figure given us in Scripture; we will not attempt to interpret it or change the wording of it, being wise above what is written. We will not neglect it because we do not understand it. We will hold it as a mystery."-Mysteries in Religion.

10. Keen Irony-Satire.-"His sentences stab-his invective destroys."—Augustine Birrell.

"Newman's irony is directed against what he regarded as the real self-deception which went on in the minds of some of his own most intimate associates and friends of former days. Keen as his irony is, there is a certain passion in it, . Let anyone who doubts Dr. Newman's power of satire read the closing chapters of Loss and Gain.' There are passages in these chapters containing comedy as effective as anything written in our time.”—R. H. Hutton.

too.

ILLUSTRATIONS.

"All things now are to be learned at once; not first one thing, then another; not one well, but many badly. Learning is to be without exertion, without attention, without toil, without grounding, without advance, without finishing. There is to be nothing individual in it; and this, forsooth, is the wonder of the age. What the steam engine does with matter the printing-press is to do with mind; it is to act mechanically, and the population is to be passively, almost unconsciously, enlightened by the mere multiplication and dissemination of volumes."—Idea of a University.

"Not by an act of volition but by a sort of mechanical impulse bishop and dean, archdeacon and canon, rector and curate, one after another, each in his high tower, off they set, swinging and booming, tolling and chiming, with nervous intenseness and thickening emotion and deepening volume, the old ding-dong which has scared country and town this weary time; tolling and chiming away, jingling and clamoring and ringing the changes on these poor half-dozen notes all about the popish aggression,'' insolent

and insidious,' 'insidious and insolent,' 'insolent and atrocious,' atrocious and insolent,'' atrocious, insolent, and ungrateful,' ungrateful, insolent, and atrocious,' foul and oppressive,' 'pestilent and horrid,' 'subtle and unholy,'' audacious and revolting, contemptuous and shameless,'' malignant,' frightful,' 'mad,' ' meretricious,' bobs (I think the singers call them), bobs and bobs-royal and triple bob-majors and grandsires, to the extent of their compass and the full ring of their metal, in honor of Queen Bess and to the confusion of the Pope and the princes of the church."-Catholicism in England.

MATTHEW ARNOLD, 1822-1888

Biographical Outline. Matthew Arnold, born at Laleham, near Staines, England, December 24, 1822; father Dr. Thomas Arnold, afterward head - master of Rugby; Matthew first attends a private school, then spends a year at Winchester College; enters Rugby in 1837, and wins a scholarship at Balliol College, Oxford, in 1840; while at Oxford, wins a Latin prize and the Newdigate prize, but graduates second class; is elected a fellow of Oriel College in 1845; forms an intimate friendship with Arthur Hugh Clough; becomes secretary to Lord Lansdowne, leader of the Whigs, in 1847; publishes "A Strayed Reveller, and Other Poems" in 1848; teaches at Rugby as assistant master for a time; in 1851 marries a daughter of Justice Weightman, and is appointed lay-inspector of non-conformist schools; does much to elevate elementary education; in 1853 publishes "Empedocles on Etna and Other Poems; " is called to the chair of poetry at Oxford in 1857; in 1858 publishes “Merope, a Tragedy," containing as a preface an essay on the principles of criticism; in 1865 publishes "Essays in Criticism; " in 1859 he is sent as foreign assistant commissioner to study the Continental systems of primary education; in 1865 is sent to examine into the state of secondary education on the Continent; in 1867 publishes "Schools and Universities on the Continent;" in 1867 appear "New Poems" and "A Study of Celtic Literature;" is re-elected at Oxford in 1862, and draws much attention to his chair; is compelled by statute to retire in 1867; publishes "Culture and Anarchy" in 1869; refuses later to stand for the Oxford position again, as