The events which brought Cardinal Wiseman to England had naturally a powerful effect upon the mind of Dr. Manning. It was the renewed claim of the Roman Church to enfold England in its spiritual jurisdiction. For Dr. Manning, who had just seen what he regarded as the voluntary abdication of the English Church, the claim would in any case have probably been decisive. It "stepped between him and his fighting soul." But the personal influence of Cardinal Wiseman had likewise an immense weight and force. Dr. Manning ever since that time entertained a feeling of the profoundest devotion and reverence for Cardinal Wiseman. The change was consummated in 1851, and one of the first practical comments upon the value of the Ecclesiastical Titles Act was the announcement that a scholar and divine of whom the Protestant Church had long been especially proud had resigned his preferments, his dignities, and his prospects, and passed over to the Church of Rome. I cannot better illustrate the effect produced on the public mind than by saying that even the secession of John Henry Newman hardly made a deeper impression. Dr. Manning, of course, rose to high rank in the church of his adoption. He became Roman of the Romans--Ultramontane of the Ultramontanes. On the death of his friend and leader, Cardinal Wiseman, whose funeral sermon he preached, Henry Manning became Archbishop of Westminster. Except for his frequent journeys to Rome, he has always since his appointment lived in London. Although a good deal of an ascetic, as his emaciated face and figure would testify, he is nothing of a hermit. He mingles to a certain extent in society, he takes part in many public movements, and he has doubtless given Mr. Disraeli ample opportunity of studying his manner and bearing. I don't believe Mr. Disraeli capable of understanding the profound devotion and single-minded sincerity of the man. A more singular, striking, marvellous figure does not stand out, I think, in our English society. Everything that an ordinary Englishman or American would regard as admirable and auspicious in the progress of our civilization, Dr. Manning calmly looks upon as lamentable and evil-omened. What we call progress is to his mind decay. What we call light is to him darkness. What we reverence as individual liberty he deplores as spiritual slavery. The mere fact that a man gives reasons for his faith seems shocking to this strangely-gifted apostle of unconditional belief. Though you were to accept on bended knees ninety-nine of the decrees of Rome, you would still be in his mind a heretic if you paused to consider as to the acceptance of the hundredth dogma. All the peculiarly modern changes in the legislation of England, the admission of Jews to Parliament, the introduction of the principle of divorce, the practical recognition of the English divine's right of private judgment, are painful and odious to him. I have never heard from