Reply to it, said he, eagerly; does it require any reply?--However, I will read what I have written. Is it not plain, that while Mr. Newman is professedly anatomizing the spiritual nature of man, as man,--the functions and revelations of that inward oracle which supersedes and anticipates all external revelations--he is, in fact, anatomizing his own? What title has he, when avowedly explaining the phenomena of the religious faculty which he asserts to be inherent in humanity,--though how they should need explaining, if his theory be true, I know not,--what title has he, when men deny that they are conscious of the facts he describes, to raise refuge in his own private revelations, and that of the few whose privilege it is to be "born again" by a mysterious law which he says it is impossible for us to investigate? "We cannot pretend," he says, "to sound the mystery whence comes the new birth, in certain souls. To reply, 'The Spirit bloweth where He listeth,' confesses the mystery, and declines to explain it. But it is evident that individuals in Greece, in the third century before the Christian era, were already moving towards an intelligent heart-worship or had even begun to practise it!" (Soul, p.64) High time, I think, that after some thousands of years some few individuals should begin to manifest the phenomena of the universal revelation from within, if such a thing be! This is not to delineate the religions nature of humanity, but to reveal--yes, and to reveal externally--the religious nature of the elect few,--and few they are indeed,--who, by a mysterious infidel Calvinism, are permitted to attain, by direct intuition, and independent of all external revelation, the true sentiments and experiences of "spiritual insight." It this be Mr. Newman's solution of our difficulties, it is utterly nugatory. It is not to dissect the soul, "its sorrows and aspirations"; it is merely to give us the pathology--perhaps the morbid pathology--of Mr. Newman's soul; its sorrows and its aspirations. If the answer merely respected the practical value of a theory of spiritual sentiments, which all acknowledged, then Mr. Newman's answer might have some force; for certainly, only he who reduced that theory to practice, or attempted to do so, would have a right to conclude against the experience of him who did. But it is obvious that the question affects the theory itself, and especially the consciousness of those terms of possible communion with God, those relations of the soul to him, on the reception of which all the said spiritual experience must depend.