igns of anarchy, and
the need for some sound order and authority. "This we can only get by
going back upon the actual instincts and forces which rule our life,
seeing them as they really are, connecting them with other instincts and
forces, and enlarging our whole view and rule of life."

From this short chapter, he passes on to Chapter V, which he heads:
"_Porro unum est necessarium_"; and here he pursues his controversy with
modern Puritanism, which imagines that it has, in its special
conception of God and religion, the _unum necessarium_, which can
dispense with Sweetness and Light, self-culture and self-discipline.
"The Puritan's great danger is that he imagines himself in possession of
a rule telling him the _unum necessarium_, or one thing needful, and
that he then remains satisfied with a very crude conception of what this
rule really is and what it tells him, thinks he has now knowledge and
henceforth needs only to act, and, in this dangerous state of assurance
and self-satisfaction, proceeds to give full swing to a number of the
instincts of his ordinary self.... What he wants is a larger conception
of human nature, showing him the number of other points at which his
nature must come to its best, besides the points which he himself knows
and thinks of. There is no _unum necessarium_, or one thing needful,
which can free human nature from the obligation of trying to come to its
best at all these points. Instead of our 'one thing needful' justifying
in us vulgarity, hideousness, ignorance, violence--our vulgarity,
hideousness, ignorance, violence are really so many touchstones which
try our one thing needful, and which prove that in the state, at any
rate, in which we ourselves have it, it is not all we want. And, as the
force which encourages us to stand staunch and fast by the rule and
ground we have is Hebraism, so the force which encourages us to go back
upon this rule, and to try the very ground on which we appear to stand,
is Hellenism--a term for giving our consciousness free play, and
enlarging its range."

In his Sixth Chapter--headed "Our Liberal Practitioners"--he applies his
general doctrine to persons and performances of the year 1869. The
Liberal Party was just then busy disestablishing and disendowing the
Irish Church. He was in favour of Established Churches, and of
Concurrent Endowment. He realized the absurdity of the Irish Church as
it then stood; but, true to his critical character, he rebuk