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converse with him.... I am not an anatomist, and I cannot therefore give a reason, why a man, who could not articulate with half a tongue, should speak when he had none at all; but the facts are as stated."

3. And Sir John McNeill says, "In answer to your inquiries about the powers of speech retained by persons who have had their tongues cut out, I can state from personal observation, that several persons whom I knew in Persia, who had been subjected to that punishment, spoke so intelligibly as to be able to transact important business.... The conviction in Persia is universal, that the power of speech is destroyed by merely cutting off the tip of the tongue; and is to a useful extent restored by cutting off another portion as far back as a perpendicular section can be made of the portion that is free from attachment at the lower surface.... I never had to meet with a person who had suffered this punishment, who could not speak so as to be quite intelligible to his familiar associates."

I should not be honest, if I professed to be simply converted, by these testimonies, to the belief that there was nothing miraculous in the case of the African confessors. It is quite as fair to be sceptical on one side of the question as on the other; and if Gibbon is considered worthy of praise for his stubborn incredulity in receiving the evidence for this miracle, I do not see why I am to be blamed, if I wish to be quite sure of the full appositeness of the recent evidence which is brought to its disadvantage. Questions of fact cannot be disproved by analogies or presumptions; the inquiry must be made into the particular case in all its parts, as it comes before us. Meanwhile, I fully allow that the points of evidence brought in disparagement of the miracle are primâ facie of such cogency, that, till they are proved to be irrelevant, Catholics are prevented from appealing to it for controversial purposes.

NOTE C. ON PAGE 153. SERMON ON WISDOM AND INNOCENCE.

The professed basis of the charge of lying and equivocation made against me, and, in my person, against the Catholic clergy, was, as I have already noticed in the Preface, a certain Sermon of mine on "Wisdom and Innocence," being the 20th in a series of "Sermons on Subjects of the Day," written, preached, and published while I was an Anglican. Of this Sermon my accuser spoke thus in his Pamphlet:—

"It is occupied entirely with the attitude of 'the world' to 'Christians' and 'the Church.' By the world appears to be signified, especially, the Protestant public of these realms; what Dr. Newman means by Christians, and the Church, he has not left in doubt; for in the preceding Sermon he says: 'But if the truth must be spoken, what are the humble monk and the holy nun, and other regulars, as they are called, but Christians after the very pattern given us in Scripture, &c.'.... This is his definition of Christians. And in the Sermon itself, he sufficiently defines what he means by 'the Church,' in two notes of her character, which he shall give in his own words: 'What, for instance, though we grant that sacramental confession and the celibacy of the clergy do tend to consolidate the body politic in the relation of rulers and subjects, or, in other words, to aggrandize the priesthood? for how can the Church be one body without such relation?'"—Pp. 8, 9.

He then proceeded to analyze and comment on it at great length, and to criticize severely the method and tone of my Sermons generally. Among other things, he said:—

"What, then, did the Sermon mean? Why was it preached? To insinuate that a Church which had sacramental confession and a celibate clergy was the only true Church? Or to insinuate that the admiring young gentlemen who listened to him stood to their fellow-countrymen in the relation of the early Christians to the heathen Romans? Or that Queen Victoria's Government was to the Church of England what Nero's or Dioclesian's was to the Church of Rome? It may have been so. I know that men used to suspect Dr. Newman,—I have been inclined to do so myself,—of writing a whole Sermon, not for the sake of the text or of the matter, but for the sake of one single passing hint—one phrase, one epithet, one little barbed arrow, which, as he swept magnificently past on the stream of his calm eloquence, seemingly unconscious of all presences, save those unseen, he delivered unheeded, as with his finger-tip, to the very heart of an initiated hearer, never to be withdrawn again. I do not blame him for that. It is one of the highest triumphs of oratoric power, and may be employed honestly and fairly by any person who has the skill to do it honestly and fairly; but then, Why did he entitle his Sermon 'Wisdom and Innocence?'

"What, then, could I think that Dr. Newman meant? I found a preacher bidding Christians imitate, to some undefined point, the 'arts' of the basest of animals, and of men, and of the devil himself. I found him, by a strange perversion of Scripture, insinuating that St. Paul's conduct and manner were such as naturally to bring down on him the reputation of being a crafty deceiver. I found him—horrible to say it—even hinting the same of one greater than St. Paul. I found him denying or explaining away the existence of that Priestcraft, which is a notorious fact to every honest student of history, and justifying (as far as I can understand him) that double dealing by which prelates, in the middle age, too often played off alternately the sovereign against the people, and the people against the sovereign, careless which was in the right, so long as their own power gained by the move. I found him actually using of such (and, as I thought, of himself and his party likewise) the words 'They yield outwardly; to assent inwardly were to betray the faith. Yet they are called deceitful and double-dealing, because they do as much as they can, and not more than they may.' I found him telling Christians that they will always seem 'artificial,' and 'wanting in openness and manliness;' that they will always be 'a mystery' to the world, and that the world will always think them rogues; and bidding them glory in what the world (i.e. the rest of their countrymen) disown, and say with Mawworm, 'I like to be despised.'

"Now, how was I to know that the preacher, who had the reputation of being the most acute man of his generation, and of having a specially intimate acquaintance with the weaknesses of the human heart, was utterly blind to the broad meaning and the plain practical result of a Sermon like this, delivered before fanatic and hot-headed young men, who hung upon his every word? that he did not foresee that they would think that they obeyed him by becoming affected, artificial, sly, shifty, ready for concealments and equivocations?" &c. &c.—Pp. 14-16.

My accuser asked in this passage what did the Sermon mean, and why was it preached. I will here answer this question; and with this view will speak, first of the matter of the Sermon, then of its subject, then of its circumstances.

1. It was one of the last six Sermons which I wrote when I was an Anglican. It was one of the five Sermons I preached in St. Mary's between Christmas and Easter, 1843, the year when I gave up my Living. The MS. of the Sermon is destroyed; but I believe, and my memory too bears me out, as far as it goes, that the sentence in question about Celibacy and Confession, of which this writer would make so much, was not preached at all. The Volume, in which this Sermon is found, was published after that I had given up St. Mary's, when I had no call on me to restrain the expression of any thing which I might hold: and I stated an important fact about it in the Advertisement, in these words:—

"In preparing [these Sermons] for publication, a few words and sentences have in several places been added, which will be found to express more of private or personal opinion, than it was expedient to introduce into the instruction delivered in Church to a parochial Congregation. Such introduction, however, seems unobjectionable in the case of compositions, which are detached from the sacred place and service to which they once belonged, and submitted to the reason and judgment of the general reader."

This Volume of Sermons then cannot be criticized at all as preachments; they are essays; essays of a man who, at the time of publishing them, was not a preacher. Such passages, as that in question, are just the very ones which I added upon my publishing them; and, as I always was on my guard in the pulpit against saying any thing which looked towards Rome, I shall believe that I did not preach the obnoxious sentence till some one is found to testify that he heard it.

At the same time I cannot conceive why the mention of Sacramental Confession, or of Clerical Celibacy, had I made it, was inconsistent with the position of an Anglican Clergyman. For Sacramental Confession and Absolution actually form a portion of the Anglican Visitation of the Sick; and though the 32nd Article says that "Bishops, priests, and deacons, are not commanded by God's law either to vow the state of single life or to abstain from marriage," and "therefore it is lawful for them to marry," this proposition I did not dream of denying, nor is it inconsistent with St. Paul's doctrine, which I held, that it is "good to abide even as he," i.e. in celibacy.

But I have more to say on this point. This writer says, "I know that men used to suspect Dr. Newman,—I have been inclined to do so myself,—of writing a whole Sermon, not for the sake of the text or of the matter, but for the sake of one simple passing hint,—one phrase, one epithet." Now observe; can there be a plainer testimony borne to the practical character of my Sermons at St. Mary's than this gratuitous insinuation? Many a preacher of Tractarian doctrine has been accused of not letting his parishioners alone, and of teasing them with his private theological notions. The same report was spread about me twenty years ago as this writer spreads now, and the world believed that my Sermons at St. Mary's were full of red-hot Tractarianism. Then strangers came to hear me preach, and were astonished at their own disappointment. I recollect the wife of a great prelate from a distance coming to hear me, and then expressing her surprise to find that I preached nothing but a plain humdrum Sermon. I recollect how, when on the Sunday before Commemoration one year, a number of strangers came to hear me, and I preached in my usual way, residents in Oxford, of high position, were loud in their satisfaction that on a great occasion, I had made a simple failure, for after all there was nothing in the Sermon to hear. Well, but they were not going to let me off, for all my common-sense view of duty. Accordingly they got up the charitable theory which this Writer revives. They said that there was a double purpose in those plain addresses of mine, and that my Sermons were never so artful as when they seemed common-place; that there were sentences which redeemed their apparent simplicity and quietness. So they watched during the delivery of a Sermon, which to them was too practical to be

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