dare not say out.  From a long-sighted prudence, he observes the maxim of the ancient sage, that we should ever conduct ourselves toward our enemy as if he were one day to be our friend.  He has too much good sense to be affronted at insults.  He is too well employed to remember injuries and too indolent to bear malice.  He is patient, forbearing, and resigned on philosophical principle; he submits to pain because it is inevitable, to bereavement, because it is irreparable, and to death because it is his destiny.  If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy of better, perhaps, but less educated minds, who, like blunt weapons, tear and hack instead of cutting clean, who mistake the point in argument, waste their strength on trifles, misconceive their adversary, and leave the question more involved than they find it.  He may be right or wrong in his opinion, but he is too clear-headed to be unjust; he is as simple as he is forcible, and as brief as he is decisive.  Nowhere shall we find greater candor, consideration, indulgence; he throws himself into the minds of his opponents, he accounts for their mistakes.  He knows the weakness of human reason as well as its strength, its province, and its limits.  If he can be an unbeliever, he will be too profound and large-minded to ridicule religion or to act against it; he is too wise to be a dogmatist or fanatic in his infidelity.  He respects piety and devotion; he even supports institutions as venerable, beautiful or useful, to which he does not assent; he honors the ministers of religion, and it contents him to decline its mysteries without assailing or denouncing them.  He is a friend of religious toleration, and that not only because his philosophy has taught him to look on all forms of faith with an impartial eye, but also from the gentleness and effeminacy of feeling which is attendant on civilization.

—­Cardinal Newman.

* * * * * *

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