from the dimness and confusion which he spread over them.  But in my entire inability to explain away the texts which spoke with scorn of worldly wisdom, philosophy, and learning, on the one hand; and the obvious certainty, on the other, that no historical evidence for miracle was possible except by the aid of learning; I for the time abandoned this side of Christian Evidence,—­not as invalid, but as too unwieldy a weapon for use,—­and looked to direct moral evidence alone.  And now rose the question, How could such moral evidence become appreciable to heathens and Mohammedans?

I felt distinctly enough, that mere talk could bring no conviction, and would be interpreted by the actions and character of the speaker.  While nations called Christian are only known to heathens as great conquerors, powerful avengers, sharp traders,—­often lax in morals, and apparently without religion,—­the fine theories of a Christian teacher would be as vain to convert a Mohammedan or Hindoo to Christianity, to the soundness of Seneca’s moral treatises to convert me to Roman Paganism.  Christendom has to earn a new reputation before Christian precepts will be thought to stand in any essential or close relation with the mystical doctrines of Christianity.  I could see no other way to this, but by an entire church being formed of new elements on a heathen soil:—­a church, in which by no means all should be preachers, but all should be willing to do for all whatever occasion required.  Such a church had I read of among the Moravians in Greenland and in South Africa.  I imagined a little colony, so animated by primitive faith, love, and disinterestedness, that the collective moral influence of all might interpret and enforce the words of the few who preached.  Only in this way did it appear to me that preaching to the heathen could be attended with success.  In fact, whatever success had been attained, seemed to come only after many years, when the natives had gained experience in the characters of the Christian family around them.

When I had returned to Oxford, I induced the Irish clergyman to visit the University, and introduced him to many of my equals in age, and juniors.  Most striking was it to see how instantaneously he assumed the place of universal father-confessor, as if he had been a known and long-trusted friend.  His insight into character, and tenderness pervading his austerity, so opened young men’s hearts, that day after day there was no end of secret closetings with him.  I began to see the prospect of so considerable a movement of mind, as might lead many in the same direction as myself; and if it was by a collective Church that Mohammedans were to be taught, the only way was for each separately to be led to the same place by the same spiritual influence.  As Groves was a magnet to draw me, so might I draw others.  In no other way could a pure and efficient Church be formed.  If we waited, as with worldly policy, to make up a complete colony before leaving England,