and also of being listened to, on the points on which you really disagree. Does Dr. Newman think that all Dr. Pusey felt he had to do was to conciliate Roman Catholics? Does it follow, because objections are intemperately and unfairly urged on the Protestant side, that therefore they are not felt quite as much in earnest by sober and tolerant people, and that they may not be stated in their real force without giving occasion for the remark that this is reviving the old cruel war against Rome, and rekindling a fierce style of polemics which is now out of date? And how is Dr. Pusey to state these objections if, when he goes into them, not in a vague declamatory way, but showing his respect and seriousness by his guarded and full and definite manner of proof, he is to be met by the charge that he does not show sufficient consideration? All this may be a reason for thinking it vain to write an Eirenicon at all. But if one is to be attempted, it certainly will not do to make it a book of compliments. Its first condition is that if it makes light of lesser difficulties it should speak plainly about greater ones. But this is, after all, a matter of feeling. No doubt, as Dr. Newman says, people are not pleased or conciliated by elaborate proofs that they are guilty of something very wrong or foolish. What is of more interest is to know the effect on a man like Dr. Newman of such a display of the prevailing tendency of religious thought and devotion in his communion as Dr. Pusey has given from Roman Catholic writers. And it is plain that, whoever else is satisfied with them, these tendencies are not entirely satisfactory to Dr. Newman. That rage for foreign ideas and foreign usages which has come over a section of his friends, the loudest and perhaps the ablest section of them, has no charms for him. He asserts resolutely and rather sternly his right to have an opinion of his own, and declines to commit himself, or to allow that his cause is committed, to a school of teaching which happens for the moment to have the talk to itself; and he endeavours at great length to present a view of the teaching of his Church which shall be free, if not from all Dr. Pusey's objections, yet from a certain number of them, which to Dr. Newman himself appear grave. After disclaiming or correcting certain alleged admissions of his own, on which Dr. Pusey had placed a construction too favourable to the Anglican Church, Dr. Newman comes to a passage which seems to rouse him. A convert, says Dr. Pusey, must take things as he finds them in his new communion, and it would be unbecoming in him to criticise. This statement gives Dr. Newman the opportunity of saying that, except with large qualifications, he does not accept it for himself. Of course, he says, there are considerations of modesty, of becomingness, of regard to the feelings of others with equal or greater claims than himself, which bind a convert as they bind any one who has just gained admission into a