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 indeed,, it was not known earlier. Mr. Hutton has now and again a comment on the facts or the views, or he contests the contentions of the Tractarians on various points, but as a rule he tells again the twice told tale, with clearness, indeed, but without much force.

It is only when he comes to the culminating episode—the composition of the Essay on Development—that Mr. Hutton offers much that is fresh or throws light on the matter in hand. The chapter devoted to this remarkable book is a closely written piece of analysis interwoven with comment that does credit to Mr. Hutton. He makes too much, perhaps, of the anticipation of Darwinism involved in such a treatment of doctrine. The idea was in the air at the time. Chambers's Vestiges of Creation, which appeared just then, was only the popularisation of much evolutionary speculation that was going on around Newman as he was writing his essay on the relation of doctrinal evolution and truth, for that is his main subject. What are the signs that show which doctrinal changes are development and which degeneration? That is the problem which Newman set himself to solve in the last year of his life as an Anglican. We all know the answer that he practically gave to the question, but it is of interest