Nor, surely, is there much presumption in supposing that the appropriate influences of such an instrumentality may be brought to bear upon us with infinite advantage by Him who alone possesses perfect access to all the avenues of our spirits; a perfect mastery of our whole nature; of intellect, imagination, and conscience of those laws of association and emotion which He himself has framed. If Shakspeare and Milton can daily exercise over myriads of minds an ascendency which makes their admirers speak of them almost with the "Bibliolatry" with which Mr. Newman makes Christian speak of the Bible, I apprehend God could construct a "book," even though it told man nothing which was strictly a revelation, which might be of infinite value to him; simply from the fact that the modes in which truths operate upon us, and by which our faculties are educated to their perfection, are scarcely less important than either the truths or the faculties themselves. But I need say the less upon this point, inasmuch as Mr. Newman has spoken of the New Testament, and its influence over his mental history, in terms which conclusively show that, if it be not a "revelation," ample space is left for such a divinely constructed book, if God were pleased to give one. "There is no book in all the world," says he, "which I love and esteem so much as the New Testament, with the devotional parts of the Old. There is none which I know so intimately, the very words of which dwell close to me in my most sacred thoughts, none for which I so thank God, none on which my soul and heart have been to so great an extent moulded. In my early boyhood, it was my private delight and daily companion; and to it I owe the best part of whatever wisdom there is in my manhood." (Soul, pp. 241, 242.) I only doubt whether even this testimony, strong as it is, fully represents the power which the Book has had in modifying his interior life, though he would now fain renounce its proper authority; whether it has not had more to do than he thinks in originating his conception of such "moral and spiritual" truth as he still recognizes. Its very language comes so spontaneously to his lips, that his dialect of "spiritualism" is one continued plagiarism from David and Isaiah, Paul and Christ. Nay, I may well be doubted whether the entire substance of his spiritual theory be any thing else than a distorted and mutilated Christianity.