II. _Development_, as applicable to Christianity, is a doctrine of the very days that are passing over our heads, and due to Mr. Newman, originally the ablest son of Puseyism, but now a powerful architect of religious philosophy on his own account. I should have described him more briefly as a 'master-builder,' had my ear been able to endure a sentence ending with two consecutive trochees, and each of those trochees ending with the same syllable _er_. Ah, reader! I would the gods had made thee rhythmical, that thou mightest comprehend the thousandth part of my labors in the evasion of cacophon. _Phil_. has a general dislike to the Puseyites, though he is too learned to be ignorant, (as are often the Low-Church, or Evangelical, party in England,) that, in many of their supposed innovations, the Puseyites were really only restoring what the torpor of the eighteenth century had suffered to go into disuse. They were _reforming_ the Church in the sense sometimes belonging to the particle _re_, viz., _retroforming_ it, moulding it back into compliance with its original form and model. It is true that this effort for quickening the Church, and for adorning her exterior service, moved under the impulse of too undisguised a sympathy with Papal Rome. But there is no great reason to mind _that_ in our age and our country. Protestant zealotry may be safely relied on in this island as a match for Popish bigotry. There will be no love lost between them--be assured of _that_--and justice will be done to both, though neither should do it to her rival; for philosophy, which has so long sought only amusement in either, is in these latter days of growing profundity applying herself steadily to the profound truths which dimly are descried lurking in both. It is these which Mr. Newman is likely to illuminate, and not the faded forms of an obsolete ceremonial that cannot now be restored effectually, were it even important that they should. Strange it is, however, that he should open his career by offering to Rome, as a mode of homage, this doctrine of development, which is the direct inversion of her own. Rome founds herself upon the idea, that to _her_, by tradition and exclusive privilege, was communicated, once for all, the whole truth from the beginning. Mr. Newman lays his corner-stone in the very opposite idea of a gradual development given to Christianity by the motion of time, by experience, by expanding occasions, and by the progress of civilization. Is Newmanism likely to prosper? Let me tell a little anecdote. Twenty years ago, roaming one day (as I had so often the honor to do) with our immortal Wordsworth, 1 took the liberty of telling him, at a point of our walk, where nobody could possibly overhear me, unless it were old Father Helvellyn, that I feared his theological principles were not quite so sound as his friends would wish. They wanted repairing a little. But, what was worse, I did not see how they _could_ be repaired in the particular