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KEY

POPERY OF OXFORD.

PETER MAURICE, B.D,
(late op JESUS COLr.EOE,)
CHAPLAIN OF NEW AND ALL SOULS* COLLEGES,
OFFFCIAlriNG MINISTER AT KENNING TON, BEHKS.

: nn>3DV "|nn«-]D dh^jdo nnn-'jM *]15?m ^33« n^^N-^3 dn Drr'jM mmi nopi yir^^ ¦mt«tn nnwi
* Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee :
be not dismayed at their faces, lest I confound thee before them.**— Jer. 1. 17.

LONDON:
FRANCIS BAISLER, 124, OXFORD STREET;
SIMPKIN, MARSHALL, AND CO., STATIONERS' COUKT ;
NISBET AND CO., BERNEKS STREET ;
SEELEYS, FLEET STREET.
1838,

i FJA0AN.;.

T. C. Savill, Printer, 107, St. Martin's Lane, Charing Cross,

ARMS OF THE UNIVERSITY OF OXFORD.

Azure, a book expanded Argent, with strings or labels Or, upon which are written
these words in gold, " Sapientia et felicitate,'* between three ducal crowns of the
third. — Wood's Annals Univ. Oxford, book ii., vol. iii., ed. Gutch,
(1.) Dominus illuminatio mea — ** The Lordmy light.*^
(2.) Sapientia et felicitate — " In wisdom and happiness.^'
(3.) Bonitas regnabit — " Goodness shaU reign."
(4. ) Veritas liberabit — " Truth will set free.'"

ANALYSIS.

Intkoduction. — Allusion made to circumstances connected with the former pub
lication of the Author.— Copies sent to the Sovereign, to the Rulers of the Church,
and to the Heads of Universities. — No notice taken of the party by persons qua
lified by station in the church, or ability, induces the Author to make an appeal
to the public at large. — The party spirit (or popery) of the press and the re
ligious public. — Objections to the Author's style met and answered. — Neces
sity of probing deeply the moral wounds under which the visible church is suf
fering. — Invocation of the Divine blessing upon the Author's labours. — The ob
ject of the work, information on the subject of the party spirit manifesting itself
in the church of England. — Armorial bearings of Oxford shew the inconsistency
of their practice with their profession. — Symbolical language of Scripture de
serving especial notice. — Constitution of the University of Oxford corresponding
with that of the New-Testament church ; its forms and ceremonies based upon
the word of God; its language scriptural. — Oxford and Cambridge contrasted;
their inefficiency, owing to an exclusive system of education. — Metaphysics and
Physics, not properly balanced, tend to infidelity or superstition. — The educa
tion of the lower classes afl'ecting the higher ones, raises the standard of litera
ture and theology. — Oriel the leading college in the University ; its members
eminent among the factions of the day. — Tendency of extreme views when the
intellect not properly balanced ; subject illustrated by reference to state of party
feeling. — Oriel College a nursery of Anglican catholics ; their near resemblance
to the Irvingite persuasion. — Commencement of the Association. — Dissension
among the Tutors. — The effect of travelling in foreign parts upon the views of
the first agitators of this system. — Tract manufacturing. — Writing in periodicals
commences in 1833. — The Remains of the Rev. R. H. Froude elucidate their
manoeuvres. — Extracts of letters, implicating many individuals. — Professor Keble
and Mr. Newman, principal correspondents. — The predilection of the party to
wards a system of Anglican popery. — Effect of a study of Aristotle's logic upon
religion generally, upon Oxford theology particularly. — Oxford degrees; how
far valuable. — No examination after the B.A. degree. — Incompetency of an Ox
ford graduate to decide upon subjects of a scientific or theological nature. — Re
gius Professor of Divinity deprived of his privileges. — Clergy of Oxford en-

couraging or indifferent to the subject; attend the early service at St. Mary's
church.  Dr. Pusey's misstatements in regard to innovations in the dress and
public ministrations of clergymen at Oxford.— Canons of Christ Church; their
practice of bowing to the altar. — The University of Oxford sanctions and upholds
the party.— Dr. Pusey appointed by the Vice-Chanoellor to preach the Fifth of
November Sermon ; makes it a vehicle for stirring up old political grievances. —
Allusion to the Pusey Horn.— Ravages of the Danes at Oxford. — The views of
the party countenanced by the Heads of Houses. — A deliberative body liable to
party bias. — Nomination of select preachers and Bampton lecturer favourable to
the views of the party. — The Professor of Moral Philosophy and other Fellows of
Exeter College countenance their leading dogmas. — The doctrines of the gospel in
danger from the sophistry of infidelity. — Combe's Constitution of Man ; circu
lated without any adequate antidote. — Ignorance of the natural laws productive of
false principles of morality. — Dedications of their works to one another. — Inves
tigation of the names and armorial bearings of the party a key to their influence.
— Dr. Pusey's and Dr. Hampden's crests symbols of their treatment in the
University. — Spiritual and heart religion despised. — The evangelical party afraid
of the new sect. — The leaders of the Pusey school incompetent to the office they
aspire to; one prop already given way. — Self-denial of literary men misunder
stood ; ought to consist of intellectual rather than physical abstinence. — Oxford
boat-races. — Self-esteem and ignorance of the spirit of the gospel influence their
public conduct towards those that differ from them. — Worldly character of the
opposition made by the evangelicals. — Cambridge school of theology. — Signs of
the times.— Closing the temple door.? against the gentiles the cause of the destruc
tion of Jerusalem. — Exclusive setting up of an apostolical succession church symp
tomatic of the cutting off of the Gentile church. — The Rev. W. Palmer's efforts to
cut off from the visible body of Christ the church of Scotland. — The negligence
of the University authorities in checking the spreading of the heresy. — Mr. New
man's early Sacrament. — Injurious effect of these dogmas upon the morality and
literature of the University. — Introduction of works of an anti-protestant tendency
into public and private libraries. — Public attention called to the subject with a.
view to the furnishing of an adequate antidote to the poison disseminated.

INTRODUCTION,

In drawing attention to the subject-matter of the present publi
cation, the Author feels himself called upon to add a few lines
by way of Introduction, not as requiring any apology for the
step he now takes, but as an explanation due to those who may
not have seen his former pamphlet, to which this is intended as
another Appendix. Circumstances connected with the former,
being rather peculiar in their nature, may better serve the
end the Author has in view by being related than suppressed, as
they will prove, when examined into, that the object aimed at
was, an honest and simple desire to have the subject under dis
cussion taken up by such only as had the power, talents, piety,
and experience, requisite for such an enterprize. Ever since the
year 1833, the state of things in respect to religious truth in
Oxford, had been becoming gradually more decided in its cha
racter, and no step was taken by any one to remedy the growing
evil. In the spring of last year, the Author gave notice of an
intention to bring the subject before the public, having adver
tised nearly three months previous to its issuing from the press,
without any one better qualified stepping forward to undertake
it, or to proffer either assistance or advice. Hence it may rea
sonably be inferred, that the only blame that could attach to
bim would be, lack of experience, not of principle. The object
in view was the same as that of the party confronted ; namely,
" agitation ;" having as its definite aim a reformation of abuses
which deform us as a protestant and moral estabUshment. But
though the end was identical, the means resorted to were, both
in themselves and in their application, very different. In the one,
they were stealthy, by combination, drawing largely upon the
literary and pecuniary resources of a party, as well as by com
mencing the attack at the extremities and weakest lines of the
enemy ; in the other, they were straightforward — the effort of an
humble individual, unassisted by party, either in literary or pecu
niary contributions, with no prospect of success except from the

balance of truth on his side ; the appeal made, not to the
young and inexperienced, and the dregs of the population, but
to the high and noble, and the educated portion of society,
including the sovereign, the bishops, and the heads of our
Universities. The volume was intended for the eye of that
sovereign who is now removed from the evil to come, and went
forth dedicated to him as supreme governor both in church and
state. In consequence of circumstances over which the Author
had no control, the work never reached him, and the royal copy
was subsequently transmitted to her Majesty's librarian, who
promptly acknowledged the receipt of the same ; at the same
time, a memorial was forwarded to her Majesty's private secre
tary, to be laid before her, praying her gracious acceptance
of the same, and respectfully invitii.g attention to the subject
as one intimately connected with the welfare of herself and
the people entrusted to her by the appointment of Almighty
God. Some extra copies were also printed, and orders given
to an agent in town to forward them, with his private card,
to the archbishops and bishops of the church of England;
and copies were sent to the Chancellor and Vice-chancellor of
his own University, and to the respective heads and governors
of colleges and halls in all the English Universities. The
Author, having waited patiently for twelve months to see if
the subject would be taken up by any one else better qualified
by his station in the church, or talents, natural or acquired, or
if any one would step forward and offer assistance, or give en
couragement or advice, is now taking up the gauntlet himself
laid down, and in humble dependence upon the fostering care
of an unseen but Almighty arm, he stands forth as the vindicator
of the just rights of a discerning public, for whose eye these
pages are now issuing forth from the press. The former work
was necessarily unavailable to the general reader, being both
voluminous and expensive, and intended specially for the eye of
those who could weigh the subject carefully, and who might
be expected to sympathize with, and make every due allow
ance for, the inexperience and infirmities of the writer. But
as they have not done their part, either in the way of
faithful reproof, warning, encouragement, advice, or proffer of
support, themselves must share in the responsibility of this second
measure, and doubtless they will reap their reward, for according
as a man sows so may he expect to reap. To the reviews, maga
zines, newspapers, &c., the Author feels himself very, much
indebted for their almost unanimous silence, as it has afforded
him such a key to the state of the public press as will prove
practically invaluable. How far the public, however, may feel
indebted to them for a neglect of their professed duty is another
question, particularly those among them that hang out a flag to

deceive the unwary by a show of religion. Had there been many,
nay, even any, besides, who had stood up in public and openly
confronted these men, there might have been some excuse ; but
no such work has appeared, and the only authentic document
as yet in print is the statements made by the present writer.
There are, it is true, many things written, but they are either
anonymous (therefore no authority, either by the law of God or
man,) or else to be gathered from incidental notices in sermons,
charges,* speeches, &c,, for even dignitaries of the church do not
* Archdeacon Spooner, in his Charge, warned the clergy against the crochetty
knot of divines that had recently appeared at Oxford. Archdeacon Townsend, of
Durham, in his Charge, was regarded by the party themselves as so explicit that
it called forth a reply in a letter from Dr. Pusey. The Bishop of Chester's speech
at Exeter Hall on the 2nd of May, at a meeting of the Great Bible Society, is
also much to the point, wherein he contrasts the simplicity of the Bible with the
sophistry of human productions, in which he makes especial allusion to a
work on Justification by Faith (the last work of the Rev. J. H. Newman), which
he had just been perusing.
" There was a passage in the report which spoke of the sufficiency of the Scrip
tures; that fact was acknowledged and felt all over the world, and it might
appear strange that it should be necessary to advert to it or to dwell upon it.
And yet it was not stated, perhaps, in vain, for he had found, in reading an eru
dite volume which had recently been published, the question proposed. Whether
tlie Scriptures were actually to be comprehended by a common understanding ?
It was admitted that a person of shrewd understanding might comprehend them,
but it doubted whether that could be the case with the mass of society. But only
let the records of that society be examined, and abundant proof would be fur
nished that the Scriptures were able to make wise unto salvation, through faith
in Christ. (Hear.) Nor was it necessary to go back to distant centuries to see
how men of old understood and explained the Scriptures, and whether they were
really valuable — though he was not insensible to the value of ancient books ; that
truth which was the basis of his hopes, and which supported him under all his
trials and difficulties, was derived, not from the writings of antiquity, but from
the precious volume itself. (Cheers.) He was not insensible to the fact that
the same conclusions and inferences had been drawn from those truths by others,
but still it was his privilege to come to the word itself. He knew not whether
he would not willingly put away at least half the folios which he possessed rather
than part with one volume which had recently been published by the missionary
Williams (much cheering), in which it was stated that thousands had cast
away their idols and received the truths of the gospel, and been made happy by
them, without the use of any of those volumes upon which some persons laid so
much stress. (Cheers.) He was reminded, by the obscurity which those said
volumes cast upon the truth, of two lines of an old poet, on the course of the
stream of time, ' Which, darker as it downward goes.
Is marked by past and present errors.'
Yes, past and present errors ; that was what they were likely to come to when
they gave up the substance for the shadow, realities for forms, and ideas for words.
(Hear.) A friend of his had recently read a volume on faith, and he remarked
that he was very glad that faith was more clearly described in the word of God,
for that if it were not so he much doubted whether he should understand it from
reading that volume. He himself had been reading a book which treated on
justification : he had read St. Paul on that subject, and thought he understood
him, and that a man was justified by faith; but when he read that author he

10
scruple to give them a side-blow occasionally, as they are, to the
eye of the Christian who can discern the state of the times, like
the locust, the canker and palmer worm, consuming and be
fouling all the verdure of our pastures. That the periodicals
of the day have no plea of ignorance to allege, is very obvious,
both from the advertisements that from time to time have ap
peared in their columns, and the editors, in town and elsewhere,
having had copies transmitted to them for their perusal. What
kind of apology they may make to the public for not express
ing SOME opinion of the work rests with the parties concerned ;
the author of the " Popery of Oxford" has been too long en
gaged in studying the principle of human nature to be ignorant
that there is such a thing as the Popery of the Press ; that they
do not, or will not, understand him, is the best and only true
reason they can assign. As he has taken a stand different from
what the fashion of a God-forsaking people would select, so he is
resolved, in the strength of the Lord, to maintain his ground, and
being first in the field, he trusts he may have what the British
soldier never has lacked — courage to stand hy his colours, even
though he should be the last. His motto has long been " that
having done all, he may have grace to stand ;" difficult as it has
been, in the midst of the many temptations, to abstain from
rushing forth upon the surrounding enemy, he stands faithful
to the crew of his leaky vessel, and will not desert his post
till those colours are irretrievably dishonoured or destroyed. The
Lord has not forsaken his people that prayeth, and when the
time is fully come, he wHl send forth into the field his own faith
ful ones; and though a few, if he leads them forth, they need
not be afraid of the whole power of the enemy, for one should
chase a thousand, and two put ten thousand to flight. The
banner has been lifted up and the Lord's people are invited
to flock to the gathering standard, and, as no better can be fur
nished, let it be the armorial shield of Oxford, (even the Book
of Levi — the lion of Judah — the crowns of Reuben, and the
Lamb of God, with the cross of self-denial and the key of know
ledge.) Let us down with our party colours, keep back our private
or public bias, and look to the arm of our God only, for " sal
vation belongeth unto the Lord, and his blessing is upon his
people." Let us hasten to the only true fountain of light and
life, lest we be carried away and beguiled, through phUosophy
found it difficult to ascertain how he was to be justified, or even whether he could
be justified at all. He valued the Bible, therefore, and felt grateful that it had
not been taken from them, seeing they had been too unfaithful to it."
The subject has also been handled in sermons, that have from time to time
been published, but so mixed with inaccuracies in the statement of facts, as well
as misconception of doctrines held by them, that their cause has rather been
strengthened than weakened by such attacks.

11
and vain deceit, after the tradition of men and the rudiments of
the world, and not after Christ,
The Author feels that there is too much room for objection
to his style, and cannot but deplore that it is not more accept
able to the general reader ; but as it is his own — and moreover
his aim to appear before the public in his natural character, and
not in the artificial guise of another — he trusts that the evidence
of the testimony will not be very materially affected by any
peculiarity in the personal appearance or phraseology of the
witness. What in a foreigner is received as not only natural but
agreeable, is regarded as both bad in taste and truly offensive
in manner, when the result of imitation ; besides, it is far from
improbable that the honest Englishman will soon detect the
artificial colourings of those who have words and not facts to
back them ; and as soon as the eye of the mind has been opened,
not all the words in the world can avail to close it again. It will
appear, upon a due examination of the subject, that the literary
character of the Oxford school of divinity is that of a body of men
to whom a knowledge of words is a congenial study; now, itis
sufficiently clear, that they who attend to words (or logic) seldom
mind things, and they who mind things are too little attentive to
words ; for a man may have a very enlarged conception of things,
but a very moderate command of language, — hence it so often
happens that persons who bestow much attention on anything not
generally understood or in common use, give us the benefit of
their researches and discoveries at first but confusedly. The
writer would also make a few brief remarks on the spirit by
which he has been actuated in the course of the work. He has
his infirmities and peculiarities in common with every one de
scended from the first Adam, and if, by reason of any prevail
ing feature in his natural disposition, he may have written
things which appear to others partaking of either bitterness or
satire, he begs to premise that it is not intentional ; he has
been careful and watchful in that respect, both for the sake of
others, as for his own, and that upon the highest principle of
Christian duty, having the blessed Saviour's own authority for
the timely warning, that with whatever judgment we judge, we
shall be judged ; and with what measure we mete, it shall be
measured to us again.
But that some wounds are to be cleansed only by the ap
plication of caustic is a truth few need to be reminded of in the
surgical dispensation. So, also, in respect to the wounds and
putrifying sores in the spiritual dispensation, we have the
authority of God's inspired physicians, who have used most
caustic and biting reproofs when they have been probing the
wounds that could not be lightly healed. And for any one to

12
imagine that a merry countenance* and a cheerful conversation is
inconsistent with the character of a child of God, is a figment
of Popery, and fit only for those who could deform, not reform,
the fallen faculties of our nature, particularly when we recollect
that the promised seed of Abraham had a name (Isaac) given him,
which signified laughter, or joy ; and who so entitled to rejoice
with joy unspeakable and full of glory as those whom the
Lord has redeemed from the hand of the enemy, whose dis
tinguishing feature is still the same as in the beginning; viz., a
mockery of the children born after the Spirit.
May the blessing of Jehovah, the Author, not of confusion, but,
of peace, in all the churches of the saints, accompany this effort
of his weak and erring ministering servant, and guide each soul
that trembles at his word into all truth, and a patient waiting for
the appearing of the great God and Saviour, so that it may be
with joy, and not with grief, by the eftectual working of his
Holy Spirit,
St. Maiy's {vvlgo New) College, Oxford,
June 20, 1838. [Accession of Queen Victoria kept.]
* The effect of the passions as affecting the physiognomy is a subject concern
ing which the scriptures are not silent; for instance, the falling of the counte
nance of Cain when he was wroth because the Lord had no respect to his offer
ing, &c. ; also, that an angry and irritable disposition is symbolized as a man
with contracted nostrils, &c. an ivp, short of nostrils, Prov. xiv. 17— He
that is soon angry [short of nostrils] dealeth foolishly ; he that is slow to wrath
[long of nostrils] is of great understanding. n>BN tin, long of nostrils, Prov.
xiv. 29 — He that is slow to wrath, is of great understanding ; but he that is hasty of
[short of] spirit, exalteth folly : xv. 18, xvi. 32, slow to anger; xxv. 15, long for
bearing. Applied also to God himself, Exod. xxxiv. 6 ; Numb. xiv. 18 ; Neh. ix.
17, &c. It is to be feared that the crisis is near at hand when the prophetic language
of Jehovah is about to be accomplished, and he will shorten his nostrils, utterly to
cut off all those that are disobedient and strive against his word, (see Isa. Ixv. ,5 ;
Ezek. xxxviii. 18.) The wisdom of wise men is perished, and the understanding
of the prudent men is hid,, and God is revealing himself to the babe. Neither is
it possible that the high and holy One, who inhabits eternity, will endure to see
his own wonderful name and glorious truths so shamefully dishonoured, with
out sooner or later visiting for the offence. Truly applicable to the present state
of religion among us is the language of Jehovah, by his servant Ezekiel, saying —
" Son of man, prophesy against the shepherds of Israel, prophesy, and say unto
them, Thus saith the Lord God unto the shepherds, Woe be to the shepherds of
Israel that do feed themselves! should not the shepherds feed the flocks?"
Therefore, O ye shepherds, hear the word of the Lord ; Thus saith the Lord God,
behold, I am against the shepherds; and I will require my flock at their hand,
and cause them to cease from feeding the flock; neither shall the shepherds feed
themselves any more; for 1 will deliver ray flock from their mouth, that they
may not be meat for them. For thus saith the Lord God, behold, I, even I,
will both search my sheep, and seek them out. As a shepherd seeketh out his
flock in the day that he is among his sheep that are scattered ; so will I seek ou t
my sheep, and will deliver them out of all places where they have been scat
tered in the cloudy and dark day."

KEY

THE POPERY OF OXFORD,

Oxford, May 17, 1838.*
Since the publication of that work to which this forms another
Appendix, much has been written, and many facts have transpired,
which serve to confirm and substantiate the views advanced therein,
and satisfy every unsophisticated mind with respect to this newly-
revived heresy and sectarian faction now almost dominant in the
Church of England. To touch upon these particulars, as briefly as
may be consistent with the size of a pamphlet intended for a class of
readers less able to furnish themselves with a more expensive one,
shall be the object of the present undertaking.
Much misapprehension, as well as misrepresentation, has arisen from
the apparent extraordinary title of the work — " The Popery of
Oxford," But the expression was not employed hastily, or without
well weighing it in the balances of truth and of sound experimental
philosophy. Neither has the writer of the said work introduced a
subject, which to many, perhaps most, of his readers, may seem
trifling and visionary, without being at the same time prepared to
support it — namely, an allusion to the armorial insignia of our autient
University. When, indeed, we bring the mind to meditate calmly on
what Oxford is, by its carefully preserved body of statutes, and its
outward symbols, both in the general and the detail, and what it is
in its spirit and its present degenerated condition, then truly the
wonder ceases. For if signs and symbols have any meaning, they
are not attended to among ourselves.
To say that they who were permitted to found our University,
when they made choice of such appropriate symbols, did not know
what they were about, much less to infer that God himself had no
hand in the establishment of an academy that has stood the test of so
many ages and generations, is a conclusion anything but philosophical.
What symbols could be more adapted to a place set apart for the
honour of the Lord Jesus Christ, and the advancement of true reli
gion, than those which have been selected from the book of his own
revelation ? We have as a supporter on the one side a Lion, a type
well known to Israel, even the Lion of Judah ; on the other a Lamb,
known to literal Israel as a type of their Messiah, recognised by the
* Birthday of Queen Victoria kept.
C

14
spiritual Israel as the Lamb of God that taketh away the sin of the
w'orld ; on his right Shoulder He bears that in which it is permitted
each believer to glory, even the cross stained with blood upon a
pure white banner of righteousness and truth. Attached to the other
is the Key, by which alone there is an entrance into that hidden
wisdom, without which all the learning of ages is as an idle tale.
Humility is the only key to that wisdom which is from above, and
we must become as little children before we can expect to learn the
deep things of God.
On a shield of azure blue, is painted the Book of books, open, with
its seven seals unloosed — upon it is written " Wisdom and Happiness,"
(sapientia et felicitas,) around it three crowns of gold. Above
there is suspended a cloud-encircled diadem, with the heavenly scroll,
" the Lord is my light," (Dominus illuminatio mea.) Beneath the
shield another scroll, forming a support to the Lion and the Lamb,
and upon it, "Goodness shall reign," (Bonitas regnabit;) "Truth
shall set at liberty," (Veritas liberabit.) And when any of the learned
Doctors of (")xfbrd can shew that these emblems are lifted up for a
different purpose, it will be time enough for them then to hold up to
the scorn of the public the interpretation put upon them by the repu-
diator of the Oxford Popery. In the fifth chapter of the Revelation,
we have the subject referred to in this manner : —
" And I saw in the right hand of him that sat on the throne a book,
written within and on the backside, sealed with seven seals. And I
saw a strong angel proclaiming with a loud voice. Who is worthy to
open the book, and to loose the seals thereof? And no man in heaven,
nor in earth, neither under the earth, was able to open the book,
neither to look thereon. And I wept much, because no man was
found worthy to open and to read the book, neither to look thereon.
And one of the elders saith unto me, Weep not : behold, the Lion of
the tribe of Juda, the root of David, hath prevailed to open the book,
and to loose the seven seals thereof". And I beheld, and, lo, in the
midst of the throne, and of the four beasts, and in the midst of the
elders, stood a Lamb as it had been slain, having seven horns and
seven eyes, which are the seven Spirits of God sent forth into all the
earth. And he came and took the book out of the right hand of him
that sat upon the throne. And when he had taken the book, the four
beasts and four and twenty elders fell down before the Lamb, having
every one of them harps, and golden vials full of odours, which are
the prayers of saints."*
* No person can doubt that a large portion of the Apocalypse is delivered in
symbols, or in the language of symbols. Indeed, in the very first verse of the
book we are informed that the things communicated were symbolised (tarjiiaviv)
to John ; that is, made known by symbols or significant signs, for this is the
proper sense of the verb er]f/.aivii>, m contradistinction to what is declared in
common speech.
All primitive languages are highly figurative, and they are so from necessity ;
men must possess ideas, before they seek words to express them, and when new
ones are produced, making use of the language they possess, they have recourse

15
And is it not by the same road that we are alone enabled to arrive
at true learning ? Is not the Lamb an emblem of Humility and the
Affections, and the Lion of Courage to overcome difficulties, and of
the Passions; and must not the passions be overcome by the affec
tions, before we shall be able to use the key of true knowledge? — and
in Oxford at least, where the seven liberal arts and sciences, and the
three philosophical ones, are professedly studied ; it is very much out
of character to say that they, who framed the statutes, and devised
the shield, knew not what they were about when they placed the
book of the seven seals, and the three bright crowns upon the
standard ; or, that they, who have been so exact in having ten at
least to form a house in which the public business should be trans
acted, and that the head governor should have the seven rods,* &c.,
carried before him, when he appears in the full symbolic dignity of
Official State, should assert that their Fathers knew nothing of the mean
ing of all these things, whatever their Sons may do, is a position
that, under existing circumstances, is pecuharly difficult to maintain.
But if we substitute the compUcated key of heathen philosophy —
or the still more rusty picklock of the early fathers, instead of the Key
held forth by the Lamb, we shall, as we well deserve, be dislodged
from our trust, and our inheritance shall another take.
Though the ground thus occupiedis, apparently, so extraordinary, he
who now stands thereupon is not to be dislodged, unless better weapons
are resorted to than the learning gathered together from the sages of
heathen antiquity. If the men of Oxford prefer to dabble in the
mysticism of Plato, or Aristotle, and the still less inteUigible theories of
to such natural objects around them as are known to possess qualities in some
way resembling the idea they wish to communicate. Hence the language of
metaphor, which uses such expressions as these: — "God is my rock, my
fortress, my high tower, my shield, and the horn of my salvation."
Among the Egyptians tliis kind of writing was carried to the highest degree of
perfection; those traditions and mysteries, which were thought of sufficient impor
tance to be handed down to their successors, were engraven on the pyramids, the
walls of their temples, and other works of art, and hence the name hieroglyphic,
from two Greek words, Upog, holy, and yXv^eiv, to engrave.
The oldest writings which the corroding tooth of time has suffered to reach us,
and particularly the prophetic books of the Scriptures, abound in hieroglyphical
language ; nor can particular parts of them be understood correctly, without a
knowledge of this species of writing. Indeed, those whose peculiar duty it is to
devote their labours to the elucidation of such writings, ought to make the sym
bolic language an object of particular study, that they may not only be able to
ascertain the general signification of symbols, as such, but those legitimate shades
and modifications of meaning which result from their varied associations.
In such an investigation, it should not for a moment be forgotten, that each
symbol has a precise and determinate meaning ; and that, until this be ascer
tained with respect to any one specified, it will be absolutely impossible to settle
its peculiar signification in combinations which necessarily affect the features,
though not the radical sense of the symbol. — Tilloch on the Apocalypse, pp. 160,
194, 165.
* The silver one is only used upon special occasions, six being the, ordinary
complement.

16
the early fathers, while they neglect the book of the Revelation of the
Lord Jesus Christ, they need not be surprised that the Lord God
should raise up in the midst of them, one, who though a very child in
the learning of the schoolmen, hesitates not to rebuke them sharply,
and warn them of the danger they are exposed to. If the dark and
earthy Church of Rome has lost a knowledge of her symbols,
and placed the " three crowns" upon the brow of her idol Pope,
and has her six lights burning on her altars (the seventh being put
out, and represented by the elevated host), without knowing why
and wherefore they are there ; let us at least not imitate her in the
use of them, and if we know not the proper meaning of our own
hieroglyphics, let us rather lay them altogether aside.
When the constitution of the University of Oxford is carefully
scrutinized, it will be clear to all unprejudiced minds that it has been
framed with such wisdom, that we can assign it no other origin than
a deep insight into the blessed records of God's own people Israel,
both under the Law as well as the Gospel.
It embraces within itself an union of the old and new dispensation,
pointing to the one, as passed away, and to the other, as being yet
present. Oxford is a place, that were it by character what it is by
constitution, could not fail to throw a blaze of wholesome light that
would lighten the Gentiles and be the glory of the people of Israel.
Israel's was, without any question, the religion of the outward man,
or under the physical laws, and it is well known how that nation fell
into a state, which we may, for the sake of its apposite illustration,
call " Popery," — i. e., a bigoted attention to the externals, adding to
the forms, and multiplying the traditions, till at last the blessed Jesus
himself said of them — " Ye do make the commandments of God of
none effect by your traditions," Now, how any body of men can be
governed and regulated without an express attention being paid to
the physical, or to laws connected with the human, nature of the
creature, is a theory which we cannot establish by bringing forward
such instances as have stood the test of time, however persons may
boast of the intellectual superiority of man's nature.
In the constitution of our University we have, as plain as any
thing can be, the Physical and the Spiritual Church united. Let our
subtle sophists bring what arguments they please to account for the
" how and wherefore," the facts are too positive for them to think of
gainsaying them. We have not only on our armorial shield the Lion
of Judah, the symbolic guardian of antient Israel, and the Lamb of
God, the fulness of the spiritual Israel, but we have, in addition, our
four and twenty elders, an union of the twelve sons of Israel, and the
twelve apostles of the Lamb, being the type of the New-Testament
Church ; and though we may smile incredulously, or sneer contemp
tuously, at the idea of such a coincidence, from our knowledge of the
four and twenty heads of houses in Oxford, who hold their weekly
meetings for the well-being of their incorporated families, or tribes, that
is no proof that the hand of God has not been stretched forth among us.
It is to be feared that we are fast approaching a similar crisis to

17
that which was so fatal to Israel, when they had all the forms perfect,
but all the beauty and the sweet savour of Christ departed.
Israel's very language was the language of the physical man, and
is in its constitution the simplest of all languages. But the enemy
has been there as busy as it is now with the Greek language (the
language of the intellectual man), and bound it up head and foot in
the grave clothes of antient fathers.
Israel was a people whose ceremonial was perfect, and laws com
plete ; they had the essence of all those rites and traditionary
observances which we trace in every nation under the sun, and as
they had the ceremonial and moral so well defined in their records,
there can be no plausible reason advanced wherefore they had not*

* The symbols alluded to in the former parts of this work were taken from the
different emblems combined in the fulness of that figure represented by the
cherubim, and are types, not only of the family of Jacob, but of the entire
redeemed body of the faithful of the Christian church. The antiquity and
prevalence of Armorial bearings, among all nations, is so well known that no
specific notice of them is necessary. The veneration attached to national ensigns
in most empires is very extraordinary ; such as the Danish raven, the Roman
eagle, the sun among the Eastern nations; but among the Israelites and
Egyptians it amounted to idolatry. One of the first great crimes of Israel,
in the wilderness, was the worship of one of these symbols — the Golden calf,
or ox.
The cherubim of the tabernacle were of a twofold character, both in relation
to the temporal and spiritual interests of the antient people of God. They had
the various appearances of a man, a lion, an eagle, and an ox, (see Exod. xxv.
18, &c. ; xxxvii. 7 ; also Chron. iii. 1 3, Sec. ;) such are the traditions of the Jewish
writers, and such they are admitted to have been by Sir Isaac Newton, whose
authority to men of science is almost equal to demonstration. (See Apoc. ed.
1753, p. 259 ; also Mede's works, 1677, p. 437.) Faber, in his Origin of Pagan
Idolatry, has devoted much research to shew that the true emblems of the che
rubim were the sources whence the heathen nations derived their idolatry, as
manifested in the veneration paid to the bull, the lion, and the eagle. (See
vol. i. chap. 6, 7. See also Thomas Maurice's Indian Antiquities — History of
Hindostan — Ruins of Babylon, &c., passim.)
And in the same way as various coloured stones formed the breastplate of the
High Priest, and bore the names of the twelve sons of Israel, so did the various
ensigns of the tribes partake of their colours as the grounds of their banners,
according to the testimony of those authors who have jwritten on the department of
the manners and customs of the Jews. And that the subject ought not to be
lightly regarded by the followers of the Lamb, and the believers in the New
Testament, may reasonably be inferred, from the positive allusion made to the
same in that book, which has attached to it a blessing both in its introduction
and its conclusion to all that hear and read therein ; even " the Revelation" of the
" Lord Jesus Christ." There is an especial reference made to the foundation
stones of the New Jerusalem,-as being of different hues, resembling those in the
breastplate, in these words : — " And the building of the wall of it was of jasper ;
and the city was pure gold, like unto clear glass. And the foundations of the
wall of the city were garnished with all manner of precious stones. The first
foundation was jasper ; the second, sapphire ; the third, a chalcedony ; the fourth,
an emerald ; the fifth, sardonyx ; the sixth, sardius ; the seventh, chrysolite ; the
eighth, beryl ; the ninth, a topaz ; the tenth, a chrysoprasus ; the eleventh, a
jacinth; the twelfth, an amethyst." (Rev. xxi. 18, 20.)

18
civil symbols and regulations equally deserving of notice, especially
as we have some alluded to in Scripture itself, and many handed
down in their own hi.stories. That they must have been most wisely
trained and regulated to march forth in such harmony and order
as an army, we are forced to admit, without any attempt at surmise ;
and that those symbols, signs, and signals, were necessary for ensuring
due decorum and regularity in their movements. But that it was
the case we are certain from the history of their march ; they all were
marshalled according to their houses, and families, and tribes, every
man by his own standard throughout their hosts.
The Lord himself, in his instructions to Moses for their orderly pro
cession, makes positive allusion to these standards and ensigns —
" Every man of the children of Israel shall pitch by his own standard,*
with the ensign of their father's house, far off about the tabernacle of
the congregation shall they pitch,"(Num. ii. 2.) Then follows the order
of their march. To dispute the wisdom of this were anything but the
act of a sober-minded disciplinarian, and they that have had their eye
opened with attention to see the well-disciphned troops of our physical
soldiers must acknowledge, that the flag, the colours, the signal, the
sound of the fife and drum, the trumpets and the cymbals, are all
natural emblems, without which our military preeminence among the
nations were but an empty name. And shall we set ourselves up to
the world as an object meriting its just contempt ? Shall our learning
carry us so far as to admit that all our symbols are shadows only,
and our rites and ceremonies an empty form ? Shall the soldier re
cently hiu-ried as a raw recruit from the midst of our ignorant popu
lation, tell us the practical use of the flag-staff and the colours, &c.,
and we, furnished with the accumulated stores of the multiform
learning of ages, affirm that we know nothing of the use of our
symbols ? Shall we say we know nothing more of them except that
they are handed down to us from our Fathers, and we permit them to
remain among us, only because we set our faces against allthe innova
tions of an age that is at least fifty years in advance of ourselves ?
Truly, if it be so, we train up the youths entrusted to our guardian
care to little effect, and need not be surprised at other Universities
being founded in all directions ; for the honest Englishman will
seek out for such places to educate his children as shall fit them
for the exigencies of the times. It is, therefore, upon this unoccupied
and despised spot of ground that the stand is taken, and not only
Oxford, but Cambridge also (for the symbols of that University
are equally deserving of notice), is called upon to prove that the
signs held forth by them to the eye of the whole world are not attended
to, because those that founded their Universities did not know what
they were about ; neither the Physics of the one nor the Metaphysics
of the other will suffice to prove their point, unless they build upon
* To this passage there is an evident allusion made by the Apostle in the fif
teenth chapter of the Corinthians, when he draws their attention to the awakening
of the sleeping saints and the resurrection of their bodies from the dust, " every
man in his own order," or by his own standard, or company — iv T(f iSini Taynart.

19
some other foundation than that which is laid, even the written word
of God, whose fulness is Jesus Christ, God manifest in the flesh, and
blessed for evermore.*
Oxford is indeed, in the highest degree, an university of forms and
ceremonies ; and so particular are the statutes with respect to any
innovation, that a provision is made that there should be no alteration
in the very vestments used in the academy, but that patterns of them
be preserved in a vestry provided for that purpose, and in conse
quence none of its members dare appear in public in any costume
different from those there laid up. How far the Heads of the re
spective Houses may have power to sanction any addition to the
academical attire within their own walls is not so obvious, else we
should not have heard of the custom introduced and tolerated in the St.
Mary Magdalene College, and especially when its President is generally
reported to be the most learned of all the doctors in the department
of primitive historical theology. But in proportion as the ceremo
nial of Oxford is based upon the laws of God in nature, which are
unchangeable, so also her language, in her public capacity, is derived
from the highest spiritual source, even from the fulness of Him that
fiUeth all in all. Her degreesf are all conferred by a positive appeal
to the only name given under heaven among men by which we must
be saved, and they who cannot catch the words, or comprehend the
language, used on those occasions, may notice the hands, at other times
hanging down, lifted up, and the head uncovered on the part of the
Vice Chancellor and the two Proctors, who exercise their delegated
powers, and who alone enjoy the privilege of remaining with their
heads veiled in the midst of that august assembly.^ And, however
* The author of this pamphlet is prepared, as occasion may offer, to apply
" the Key of the Lamb" to other subjects equally locked up in the museums
of literature. Science, and theology. Whether he may succeed in his endeavour
to recover the key of knowledge, so long buried in the rubbish, is a point
which remains to be tried.
t The great bell of St. Mary's church, on every degree day, still continues to
do its duty by calling the great congregation ; while the little bell, equally un
heeded, whenever the examinations are going on in the public schools, is heard as
a memento of " the light of other days." As the custom of having the public
service conducted in Latin, and the Lord's Supper administered in the same
language, at the beginning of term, has recently been revived, and seems to be very
much approved of, it would not be out of character for the University authorities
to resort again to St. Mary's Church previous to the transaction of public business,
or else give notice that the bell should be rung an hour earlier, serving the double
purpose of satisfying the public as to the intention of the practice, as well as pre
venting the vicar of the church from offending against the letter of the fifteenth
canon. X (translation.)
Then, the vice-chancellor placing the book upon their heads, shall say, " In
honour of our Lord Jesus Christ, and for the advancement of holy mother church
and of learning, I, by my authority, and by the authority of the whole university,
give to thee (ot to you) permission to enter into the faculty of arts, (or into the
faculty of law, of medicine, or of theology,) to read, to dispute, and to do all
other things which belong to the degree of doctor, or master, in that faculty, when

20
others may feel disposed to cut and carve our statutes, and alter our
ceremonies, the Confronter of the Popery of Oxford will not fail to
stand up for them and defend them in their proper place, and expose
whatever fallacy he may detect either in the physics or metaphysics
of the degenerate Sons of wise Fathers. Plowever many of the
readers may feel indisposed to coincide with the views of the author
in respect to the subject of the symbols and armorial bearings, it does
not appear probable that the party themselves will object to them,
except in their being used against themselves. The Rev. J. H . New
man may be looked upon as sustaining among other offices that of
the Apostle of the symbols, as his new chapel at Littlemore is from
time to time receiving fresh additions to its symbolical furniture.
Since the writer first addressed himself to the public on the subject,
various innovations of that description have been made ; some splen
didly-gilt adornments (of carved wood) have been added to the
altar-like table of communion, and its naked cross, — viz. two candle
sticks (with their candles), from the patterns at Magdalene College,
and a large paten in the centre, a neat desk of carved oak, to represent
the black eagle, from which the lessons are read, besides sundry hiero
glyphics of pelicans, &c.*, on the ornamental shields attached to the
ends of the rafters in the roof, and the whole service partaking of
the symbolical character of the Roman-cathohc ritual, the officiating
minister turning at one time to the people, and gently lifting his hands
in token- of the blessings conveyed; at other times, to the east, and
bending towards the cross, makes the genuflexion, as in the chapels of
the Roman Catholics to the present day, and all this to a large con
gregation, and many of the members of the University of Oxford, both
graduate and undergraduate.
Such being the state of the times, it will furnish the present writer
with ample materials for future elucidation, as he trusts he has not
attended to the subject of symbols without being able to supply a key
that shall open to the blind worshipper the hidden and true meaning
of those emblems which they ignorantly idolize. The time may
arrive when the Lord shall see fit to permit his servants to open, for
the edification of his own people, the depths of that mysterious language
of scripture which is written as a name, neither hidden from the
wise nor made plain to the fleshly understanding, but, like the reve
lation made to John, laid open by the Lamb of God to the mind that
loves true wisdom and " searches," not reads, " the scriptures."
The pubhc conduct of Oxford, as an University, has furnished a suf
ficient number of facts to demonstrate the truth of the position assumed
— viz., that the theology of the supporters of the " Tracts for the
Times" is nothing else but the Popery of Oxford roused up from a
thou hast (or, you have) performed those things which belong to such solemnity ;
in the name of the Lord the Father, the Son, and the Holy Ghost," — the head
being uncovered with due reverence whilst he pronounces these last words. 
Statutes, Addenda, p. 255.
* It is reported among the villagers that " the pictures" were presented to their
Vicar by Her most Gracious Majesty the Queen.

21
protracted slumber, and making a determined effort to recover the
ground it had lost by the rapidity of the march of intellect. The
species of popery complained of is an offshoot of the system of
education adopted among us, not properly balanced and checked by
the wisdom which is from above. By a calm contemplation of the
systems of education adopted in our two Universities, it will be seen
that each of them are conducted upon different principles — the one
giving undue prominence to the Metaphysics, or high reasoning
powers, the other to the Physics, or mathematical sciences. A refer
ence to their class-lists and mode of examination will be sufficient to
substantiate this fact. To condemn either in their proper place would
be both theoretically unphilosophical as well as practically unsafe, — it
would be like a separation of the reasonable soul from a body pre
pared for it ; for the Perceptive faculties (exercised at Cambridge)
furnish with materials, whilst the Reflectives (called into activity at
Oxford) are necessary for the proper application of the same, accord
ing to tha<t analogy which may be witnessed in the blessed Lord's
own system of education, as laid down in his written word. In the
New Testament we see the subject most beautifully brought for
ward : the four Gospels supply materials, being replete with facts
— an appeal to the perceptives, whilst the Epistles are applications
of those facts by the enlightened powers of the mind to their spiritual
use — supplying an exercise for the reflectives ; the former being the
Physics, and the latter the Metaphysics, of theology.
To simplify the subject. — The Lord has in his providence so ordered
it, that in society at large the lower classes should chiefly consist of in
dividuals in whom the perceptives are predominant, whilst among the
higher circles the reflectives take the ascendancy. Hence the par
tiality of these two classes to different species of pulpit instruction.
Hence also the three-fold order of bishops, priests, and deacons — though
the latter order has almost become nominal in our church,aud the others,
a confusion, which it were a most arduous task to analyze. The one
order (the deacon) is physical; the next is intellectual, " for the lips
of the priest should keep knowledge, and the people should seek the
law at their mouth;" and the other (the episcopate), moral or
spiritual, according to the corresponding orders in the church of
antient Israel.
Though the reasons may not strike the mind of casual observers,
the consequences of an injudicious use of anj' of the gifts of God
are very apparent in our day, for the Reflectives not duly balanced
by the perceptive faculties become a highway to all kinds of supersti
tious observances, while the converse disclose the avenues to the wil
derness of infidelity. The one side is prepared to admit anything
upon the authority of such individuals as are admired by the world for
superior mental endowments, the other, to admit nothing but what
they can clearly see or comprehend by demonstration.*
* Opinions gathered from the writings qf Lord Bacon on the subject.—" The
Greeks sought for truth in pursuits and schools, but the Egyptians traced habits
D

22
That the former is the bias of the public mind as educated in the
University of Oxford, is very obvious, from the fact of these uUrn
views being, not only not discouraged, but, openly and publicly coun
tenanced by those who bear rule in the place.
In order that we may account for this extraordinary blending of
philosophy and religion, it will be necessary to take a cursory view of
the state of things in the country at large. We shall accordingly find,
that since the early part of the present century this nation has been
rapidly rising in the scale of literary attainments, brought about first
by the Sunday-school system, followed up by the circulation of the
Bible, as well as the operations of many religious societies that have
since that time been formed in various parts of the land. Beginning
at the extremities, it has at length penetrated into the interior of our
intellectual domain ; and like the sun, which, in its tropical power,
raises up the herb and the tree in all the richness of its brilliant hues
and lovely foliage, fosters also the most venemous reptiles and ravenous
beasts of prey, so do we trace the course of the sun in the intellec
tual system, which while in its meridian power it draws forth the shoots
of wisdom and knowledge, and shines upon many trees of righteous
ness, which are the planting of the Lord, at the same time fosters, and
by different impulses as the road to science. Watching nature throughout her
great course, they inten'ogated her in all they saw, and whatsoever was new and
unaccountable they traced to their causes by comparing cause and effect, and
then recorded for the benefit of their successors; their research produced, as all
links of nature's system must do, fruits of divers hues and hidden virtues, tran
scripts of wisdom in astronomy and the properties of matter, which, applied to
actual life in their buildings, sculpture, paintings, and embalmings, became, po
tentially, sciences — as logical demonstrations are such as enslave the world to the
thoughts of men, and thoughts to words, whereas genuine demonstrations are,
potentially, sciences and philosophies themselves.
" It is the greatest weakness to be attributing infinite things to authors, whilst we
are refusing justice to the Author of all authority, which is Time ; for Truth is
called the daughter of Time, and not of Authority. And let no man shrink at the
multitude of particulars required (for a knowledge of nature), but have this also
to be an argument of hope, for the particular phenomena of arts and nature are,
all of them, like sheaves, in comparison of the inventions of genius, when dis
jointed and metaphysically separated from the evidence of things. The former
road soon ends in an open plain, whilst the other has no issue, but proves an in
finite labyrinth. And thus the Egyptians, who bestowed divinity and consecra
tion upon the inventors of things, had more images of brutes than of men ; for
brutes, by their natural instinct, have made many discoveries, whilst men, with
their discourses and rational conclusions, have made few or none."
Of the Greeks, he says : —
" Their philosophies and descents through particular sciences, now for so many
years, can scarcely produce a single experiment tending to accommodate or im
prove the state of man, that may be justly attributed to the speculations and
doctrines of their philosophy.
" The philosopfiy and sciences we possess are almost wholly derived from the
Greeks ; but the knowledge of the Greeks was of the professional aijd disputatious
kind, which is absolutely unfit (adversi.ssimum) for searching after truth. And
the Egyptian priest propliesied well of the Greeks — ' They would always be
children ; they neither had the antiquity of knowledge nor knowledge of an
tiquity.'"

23
exhibits in all the seductive charms of their poisonous luxuriance, the
vines of Sodom and the flowers of the fields of Gomorrah ; their grapes
are grapes of gall ; their clusters are bitter; their wine is the poison of
dragons, and the cruel venom of asps.
Religion has at last entered into our citadel, and by a pressure
exerted upon us ab extra (from without), an impetus has been ob
tained ad intra (within) ; accordingly, we have theology making an ef
fort to nestle amidst the groves of human philosophy. The tree is be
ginning to bud and shew its mongrel verdure and deceitful blossoms,
whilst afearful and last struggle between darkness and light is on the eve
of breaking forth. All the mischief seems to emanate from Oriel, which,
by interpretation, means " The Lion, or the Light, or the Altar of God,"*
one of whose three-fold lions (the banner of Great Britain previous
to its union with Scotland and Ireland) forms the armorial supporter
of our University shield, the noblest of the animal kingdom, the well-
selected emblem of the national character of the antient Britons. But
from Oriel we have lions issuing forth in disunity, not side by side, in
the harmony of a threefold chord, nor lying down with the lamb, but
ravening like a wolf, or prowling like a bear.
Oriel is selected upon the evidence of inductive reasoning. This
College is, and long has been, foremost in the ranks of literary pre
eminence, sending forth into society at large its members, distinguished
as well for their attainments in classic lore, as their cultivation of the
metaphysical sciences. But, following them in their career, we see
the natural result arising from the absence of that firm moral principle
which alone can keep the mind properly regulated, and bring all the
powers of a cultivated intellect into the obedience of the law of Christ,
and into unity with the true Light of the World; and we find many
of them taking their stand among the dominant fashions of the day, or
floating along with the tide of popular feeling, occupying a high or
subordinate position in the party-coloured regiments of opposing fac
tions, just in the ratio of the physical propensities in their admix
ture with the higher reasoning faculties. To illustrate our position,
we will single out those who stand forth among (or rather are looked
up to by,) the three grand sections of our national factions. This
will be done without any desire to call in question the moral character
or the sincerity of their professions, allusion being made to them only
as men well known to the public by their writings. They will shew
us, by their natural boldness and determined spirit, their generic unity,
as lions prepared for, and indifferent to, the attacks of their several
enemies, though they at the same time afford equally obvious illustra
tions of the distinguishing and specific differences arising from the dis
united powers of the mind. The three factions of the day are, the
* See under word " Ariel," in Oliver's Scripture Lexicon (one of the Oxford
text books), " the altar, or lion, or light, of God."
The word "jm-tn occurs in the original Hebrew.
(1) Lion-like, or, lions of God. 2 Samuel, xxiii. 20.
(2) Ariel, as referring to Jerusalem. Isaiah, xxix. 1, 2.
(3) Altar of God. Ezekiel, xliii. 15, 16.

24
Liberal, its Opposite, and the Anti-estabhshment party — organs of
which we find among the late, or present, members of the College ;
to wit. Dr. Hampden ; Dr. Pusey and the Rev. J. H. Newman ; and
Mr. Sanderson. Dr. Hampden is placed foremost, because, with
out any controversy, the most talented of the whole fraternity.
Next follow, Dr. Pusey* and the Rev. J, H. Newman, &c,, being
the fink by which the anomalous portions of the Whig and Tory
factions are flattering themselves that they may be upheld in their
career, which bids fair to be the short-lived religion of a misguided
aristocracy. Last of all, though not the least, Richard Burden San
derson, Esq., B.A.,t formerly Fellow of Oriel College, who (stationed
in the North of England), by his pungent and bitter pamphlets, is
labouring to uproot everything like sound and sober theology from the
land, whose theories tend to spiritual despotism, and whose system
upholds religious anarchy. To all of these much respect is due,
because, amidst their varied theories, we may trace much that is good
and honest; but because their "perceptives" are not an adequate
balance for their high reasoning powers, they are deceiving others,
themselves being deceived, and they err, because they know not ihe
Scriptures, nor the power of God.
If they were united, we might expect to see a steady and clear
light dawning in the midst of the gloom, but being in disunity,
they exhibit the three primitive colours, the component elements
of light, in a refracted state ; and looking through the prism, we
see the shades of character exhibited by their respective followers,
the four remaining tints being formed by the lapping over, or
blending, of each primitive ray with its adjoining one. An illus
tration of this metaphor is afforded to the natural eye by a con
templation of the bow of Jehovah, which himself has placed in the
heavens, and appointed as a pledge of the covenant made with
Noah. If they were thus blended together for good, we should
realize that pleasurable result so easily traced in the all-captivating
* How near to the verge of rationalism Dr. Pusey himself might have been
hurried at the time when he returned from the continent (1828) and published his
Apologetic Inquiry into the Charge brought against the Theologians of Germany
by the Christian Advocate for Cambridge, it is not very easy to mark out and
explain ; but as far as one may gather from his preface, so ambiguously worded,
he seems to have entertained views on the sufficiency of scripture, the authority
of tradition, and the dangerous tendency of speculative divinity, very different
from those now advocated by his party.
t This name occurs in the Oxford calendar as Richard Burden ; he was a
colemporary with Dr. Whately, Dr. Arnold, and Mr. Keble, and distinguished
himself by attaining to the highest classical honours in 1812, and had awarded to
him the prize for the English essay in the same year (1814) that Dr. Hampden
read his Latin essay. The providence of God led him to form an early con
nexion with the ultra evangelical school, of which Huntington was the oracle ;
hence an exclusive bia,s towards the leading views of that party, and his bitter
ness towards the establishment, of which he was previously an orthodox member.
Thus we have melapliysics dragging one slave into the extreme and dazzling
region of spiritual anarchy, whilst it enchains others in the dark and gloomy
chambers of an earthy and physical ritual.

science of harmony, the same principle being diere carried out into
practice, and the most fastidious ear schooled into obedience, and
gratified by the judicious combination of the seven notes of the
scale, which, if used simultaneously, or without due attention to the
laws of harmony, or any of them out of tune, would destroy everything
like sympathy in the auditory nerves.
So far the outline of the subject, as regards the light emanating from
this high place of the metaphysical philosophy. Let us descend to
the detail, and bring in the facts to build up our theory; otherwise, we
should be setting up the -walls of a house, like a Babel-builder, upon
the muddy and sandy bases of human intellect, and be in danger of
having them swept away by the physical sciences.
That Orifx exercises in this University a similar function to that of
the head and its various members will be instantly obvious, when we
bear in mind that by its constitution it gathers in from the whole
University the members that form its executive administration ; it
has, consequently, not only had great advantage within the walls of
the academy, but, in addition, has been looked up to from without,
and taken the lead among us, being (deservedly) pre-eminent as a
society, that, in proportion to its size, has turned out the most distin
guished scholars. Oriel has consequently been marked out by a
discerning public as the Lion college of this long-famed seat of learn
ing. It is therefore so connected with the whole, that, upon any other
principle than the highest moral courage, based upon the urgent
necessity of the case, to attack its system of ethics, or question its
usefulness, were like a rebellion of the belly and its members.
The colleges, in their private and public associations, are so inter
laced with it, and so interested in the welfare and upholding of this its
pride and glory,* that it is not, on the whole, surprising that there should
be such an unwillingness on the part of those among us who see and
mourn over the present aspect of affairs, to stand up boldly and rebuke
the foibles of these ill-guided men ; and, moreover, we are naturally
prone to hope, even against hope, that the necessity of chastising those
whom we love may be superseded by other interferences than our
own. But to the more immediate facts of the case.
The present auto-papistical (or, to use their own term. Catholic)
aspect of affairs dates its origin shortly after the passing of that bill
(in 1829) which has been dividing society into so many angry and
bitter factions. It has been since then growing into notice along with
its twin abortion, Irvingism, which, as far as the circumstances of the
case admit, resembles it in its prevailing feature, — viz. an intellectual
subserviency to the opinions of man as alone competent to be a
guide into all truth, which they each technically call " the church;"
with this difference, however, that the former appeals to the self-
constituted authority of a living church, called "the Church in Newman
* The society of Oriel College is connected, through its present executive body,
with at least ten different colleges, having only three or four upon the founda
tion by election from among those who were educated within its own walls.

26
Street,'^ the other, to the floating theories of the early fathers, which
they, as illogically, denominate the church, " which" (though dead)
"yet speaketh," ofwhich the Rev. Mr. Newman is the present oracle.*
An undercurrent had long been in agitation, but at last the times
(for they are peculiarly " a bantling of the times") gave birth to the
embryo progeny ; Oriel was the cradle, or rather, the nursery ; and a
work just issued from the press of the Apostolicals furnishes items suffi
ciently ample to substantiate the truth of the indictment. Theology
having formed an illicit connexion with philosophy, the fruits of such
intercourse in due time appear.
In the year 1830 there arose a difference between the Provost of
this college and some of the tutors, on the subject of their exercising
another prerogative besides the usual offices of tuition and literary
superintendence, and upon the Provost's refusing to allow their claims,
the Rev. J. H. Newman, and one of his colleagues, the Rev, R. H.
Froude, resigned the offices they held as college tutors.
The first agitators of this theological conspiracy being by this
means turned adrift upon the world, with leisure afforded them to
devote their energies to this their darling project, leave no stone
unturned to gain their ends, being assisted in their crude and ill-digested
theories by the movements of these extraordinary times. From a
perusal of the work alluded to, edited by the leaders of this association,
sufficient light will be admitted into their dark chamber, so that all
whose eyes are not wilfully closed, may, at one view, behold the
* Irvingism is a system more easily defined than Puseyism, the one being
carnal, and the other metaphysical; the one an organized association, the other as
yet in embryo, not yet sufficiently matured to become a body politic. Irvingism
dates its articles of indenture from the time that the church of Scotland, by a pub
lic act, cut off this its degenerate progeny. Hence, doubtless, the mutual antipathy
between these parallel heresies to the established church in Scotland ; for those
that have an antipathy to the same thing have a sympathy with one another.
This church of the separation being actually, not metaphysically, severed from
the body, was driven to the alternative of forming a system for itself; accordingly,
it is said to consist of a body of twelve, whom they call " the apostles." (The
London Irvingite Church is now subdivided into seven, with seven presiding
angels, and their evangelists, &c. &c.) So unquestioned is the authority with
which they are vested, that among the clergy of the church of England, not a few
have accounted it a great privilege to receive from them an ordination, which they
deem higher than that of their mother church, while others are looking forward
to the same privilege, and remain only in the church of England in obedience to
the apostles, whom they regard as the genuine dispensers of ordination from
heaven. An advocate of these principles calls himself a member of " the church,"
or, as his teachers style it, " the catholic apostolic church." Their sophisms are
as difficult of detection as those of their twin sister, and a key to the one serves
as a key to the other ; they only wait for a junction ; the one drops the veil
over the eye, the other puts the hook in the nose, and when they unite, we may
expect to see the system perfect. In the latter, by having diversities of orders
among them, they quiet the aspirants at authority ; in the former, they vest all
the ordained with powers so vast and so extraordinary that it were quite fruitless
to attempt to analyze, much less to comprehend, their import. And they are, as
one might expect, on the one side, warm and affectionate, on the other, cold and
intellectual, in their nutward deportment.

rays of light, as tliey descend into its gloomy recesse,s, assuming their
various tints, and collecting into an united iris those nmltiform cha
racters that are now confusedly blended in this overflowing " School
of the Separation."
It has long been a deliberate conviction of the mind of the writer of
these lines, that not only this heresy, but the many other secessions
from the Church of England are indebted for their origin to their
respective leaders being not sufficiently employed in their several
spheres of action, so as to keep the mental and physical powers
in an adequate and suitable balance ; the necessary result of which
has been that the physical have at last, by smothering the moral
(or the spiritual), become the master, and not a servant, to the in
tellectual. And inasmuch as many of the individuals who have
been, or are still, performing their parts as captains in the secession
regiments of the day, are deserters from Oxford, the writer has, from
personal knowledge, had an opportunity of bringing the inductive sys
tem of reasoning to support his theories, which may be summed up
in the language of scriptural poesy, long familiar to each Christian
reader, that " Satan finds some mischief still
For idle hands to do."
But to return to our subject. — This faction, baffled in its at
tempts to introduce their Neo-mania by the regular system of open
agitation, betake themselves to various expedients to attain their
ends.* Their line of action was at first that of private influence, by
mutual intercourse, by. sharpening each other on every available
whetstone, till at last they form a regular association, the complete
list of the members thereof being still withheld from public view,
and only a few of the conspirators fairly on the arena of contro
versy, the name and the official dignity of Dr. Pusey, the Regius
Professor of Hebrew, being the only test made use of to ascertain the
temperature of that furnace of public opinion which they knew they
must encounter. Previous to the breaking out of this moral pestilence,
the three prime agitators (the name of a third being now legitimately
before the public) were, by the leadings of Providence, called away
from their native country into foreign parts, where their already
diseased imaginations are wrought up to the highest pitch of feverish
excitement, and primed for future action.
Dr. Pusey, for the benefit of his health, visits Germany, &c., the seat
of RationaHsm ; Mr. Newmanf and Mr. Froude, neither of them en
joying a healthy state of body, various parts of the papal dominions,
* At Cambridge, this heresy is called the .Oxford New mania ; would it not
be more appropriately denominated Neomenia [Nso^jjKia] ?
-f- The Rev. J. H. Newman's opinions in theology were bordering on what is
generally known as " low church" views, when first exercising his office as minis
ter in St. Clement's ; and this will be evident by referring to Mr. Froude's own
remarks about him as late as the year 1828.
(t. 5.ySept. 7. 1828. — I heard from N. the other day, with the testimonials.
. . . . He is a fellow that I like more and more the more I think of him,
only I would give a few odd peiioe if he were not a heretic ....

2«
We must not, however, lose sight of the fact, that the two former
adroitly pave tlie way for their public career by engaging in Hterary
pursuits— the one having favoured the world with an " Historical
Inquiry into the Rationalist Character of the Theology of Germany,"
the other, "An Account of the Arians of the Fourth Century," &c.
The first opportunity afforded them of ascertaining their moral
strength and ascendancy over the public mind seems to have been
an agitation of the thirty-nine articles question, when they were busily
engaged on the conservative side, though now, it is probable, they
would gladly waive the subject altogether, at least as a practical
one ;* as some of the articles, unless platonically, or philosophically
explained, would do them much evil. Towards the latter part of the
summer of 1833,t the Tract manufactory committee commenced its
operations, and the system of poisoning, and the stealthy planting of
the young shoots from their own " upas tree," was fearlessly resorted
to. At first, few noticed them, or, at least, professed so to do, and they
were, for two or three years, under the necessity of working the engine
from supplies furnished by their more wealthy and devoted admirers,
till at last, their influence being felt, they are brought into notice by-
means of the public prints.
A variety of engines have been at work, with the steam raised
to a pressure suited to the increasingly excited state of the public
mind. They have, how^ever, lately put one carriage upon the rail,
which, from the full view afforded of the machinery made use of in
the system, has been the means of startling some of the advocates of
this new way of upholding the Church of England, and there are at
present not a few halting between two opinions, and filled with alarm
lest they should be carrying matters too far, and end in an explosion.
" The principle,'' say they, " is a good one, but we are not quite certain
that the present conductors understand the proper method of work
ing it."
The engine alluded to is a work, called the Remains of the Rev.
Richard Hurrel Froude, late fellow and tutor of Oriel College, whose
biography is made use of, according to a suggestion of one of his corre
spondents, as one of the best means of infusing principles against the
reader's will.J It is a satisfactory document, of which one might
have otherwise said, in the words of the holy book of God, " Oh
that the adversary had written a book I" From this publication
* (5. 24.) JVbu. 17, 1833. — Is it expedient to put forth any paper on " the
doctrine necessary to salvation ?" I am led to question whether justification by
faith is an integral part of this doctrine. I have not breathed this to a soul but
you, and express myself off hand. Is the denial of it anathematized directly or
by implication ? May one not broadly maintain, that no one has any right to
call any opinion necessary unless he believes its necessity, as distinct from its
truth, to be revealed (I mean in scripture or tradition) ? If so, how liberal or how
bigoted one may be at the same time, without refining ! I could be content to
waive the Articles, keeping the Creeds, and so forth; as I think the spirit of the
times an instrument towards this, I am reconciled to it. — p. 332.
t See Froude's Remains, p. 302 — 326.
X " R. thinks biography the best means of infusing principles against the
reader's will." — Froude's Remains, p. 321.

29
selections shall be made, so that those who have it not in their power
to procure the same, may form an opinion of its general character.
He is introduced to notice in a rather extraordinary manner, and
certainly in no very amiable light, — as the rebellious and undutiful
son of a kind, pious, and affectionate mother. But the history of his
future life, after he had imbibed these new views, still exhibits the
same stubborn, fractious, and sour temper — a very satisfactory evi
dence of the kind of new birth with which this falsely-named aposto
lical family is satisfied.
The handling of these materials would be altogether unwarrantable,
and is in the highest degree most revolting to a Christian's soul, whose
object should be to let the ashes of the enemy lie undisturbed ; but
when such a work is ushered forth, edited by the parties themselves,
and introduced into the very citadel (Uke the Trojan horse in the
pages of our celebrated Latin poet), it becomes the imperative duty
of every one that sees the danger to hurl his weapon with all his
power at the sides of the great stalking-horse, lest what the unwary
may regard as an harmless " mare's-nest,"* prove at last to be the
vehicle of such traitors as might hand us over into the power of an
enemy who is ready to come and take away from us our place and
nation. This individual is truly a son of the family of the separation
that is putting up the Virgin Mary and other names as objects of
their cold philosophic, or rather platonic, affection. He was bom
upon the day of the feast of the annunciation of Mary the Virgin,
1803, therefore is well associated with the followers of the vicar of
St. Mary the Virgin, if indeed he is the actual leader of the way, and
the work itself bears the date of the day of the feast of the purification
of St. Mary the Virgin, 1838.
" The author of the volumes now presented to the Christian reader was the eldest
son of the Venerable Robert H. Froude, Archdeacon of Totiiess, and was born, and
died, in the parsonage-house of Dartington, in the county of Devon. He was born
in 1803, on the Feast of tbe Annunciation ; and he died of consumption, on the 28th
of February, 1836, when he was nearly thirty-three, after an illness of four years and
a half. He was educated at Eton and Oxford, having previously had the great advan
tage, while at Ottery Free School, of living in tlie family of the Rev. George Cole
ridge. He went to Eton in 1816, and came into residence as a commoner of Oriel
College, in the spring of 1821. In 1824 he took the degree of Bachelor of Arts,
after having obtained, on his examination, high, though not tbe highest, honours, both
in the Liters Humaniores and the Discipliuce MathematicEe et Physicae. At Easter,
1826, he was elected Fellow of his College, and in 1827 was admitted to his
M.A. degree. The same year he accepted the office of tutor, which he held till
1830. In December, 1828, he received deacon's orders, and the year after, priest's,
from the last and present Bishops of Oxford. The disorder which terminated his
life first shewed itself in the summer of 1831 ; the winter of 1832, and the following
spring, he passed in the south of Europe ; and the two next winters, and the year
between them ( 1834), in the West Indies. The illness which immediately preceded
his death lasted but a few weeks." — Preface, pp. 1, 2.
The object of the editors is plainly avowed in their own intro
ductory remarks.
* An expression borrowed from the vocabulariura apostolicum. (y. ) Aug. 10,
1833. — I see no reason to be out of spirits, and give myself credit for caring nothing
about the rejection of my own mare's nest about the appointment of bishops, about
which you are so uncharitable as to impute annoyance to me. — p. 320.
E

30
"Some apology may seem requisite, in the first place, for tlie very magnitude of
the collection ; as though authority were being claimed, in ^ preposterous way , for
the opinions of one undistinguished either by station or by known literary eminence.
That apology, it is believed, will be found in the truth and extreme importance of
the views to the development of which the M'hole is meant to be subservient; and
also in the instruction derivable from a full exhibition of the author's character as a
witness to those views." — Preface, p. 5.
Now this is truly an honest and straightforward acknowledgment,
and if all that these powerful scribes do write and edite were equally
plain and intelligible, much labour had been spared to the present com
mentator, for " surely in vain the net is spread in the sight of any bird."
In giving some extracts from this nondescript miscellany, it will be
necessary to premise, that at least a dozen different individuals have
supplied the editors with materials, some of whose names it may not
be uninteresting for the public to be made acquainted with.* The
letters from friends, and diary, &c., have been most carefully and labo-
riou,sly scrutinized, for the express purpose of exposing to the eye of
day the hidden abettors of these deeds of darkness, that the world may
know how far such men are deserving of the encouragement they now
receive. The two principal contributors are those two individuals
who are advertised as joint editors with the Regius Professor of He
brew, of a Select Library of the Fathers, the Rev. J. H. Newman and
the Rev. John Keble, M.A., Professor of Poetry, and late fellow of
Oriel, whose contributions are marked by the letters y andS; (the
Rev. J. H. Newman, S; the Rev. J. Keble, y ;) and the reader having
this key to the work, will be able to form a more correct opinion of
the writer and of the party which lays claim to him as once their orna
ment and delight. How far it may add to the value of the selection
from the early fathers is a question which lime only can decide ; but,
certainly, whatever claims the editors may have to the titles of learned
men, and persons of deep research and high powers of reasoning, no
unprejudiced mind can award them a high prize as being persons of
either clear judgment or sound scriptural views.
The volumes themselves are highly valuable to every practical
student of the human character, because they exhibit an individual in
his true colours, and afford evidences of what the human mind, even
with all the advantages of natural talent and education, may be
brought to, when not guided by the light which is from above. They
cannot but fill the heart of every true Christian with horror, and his
eye with tears, when the reflection crosses the mind that views like
* Since the above was written, the author has altered his intention with regard to
publishing the names of the parties implied by the other signatures and initial
letters, most of which he believes he has, after a very diligent perusal, found out,
as he does not imagine that it would answer any specific end — more especially when
he has reason to infer tliat some previously siding with this faction have been so
much annoyed by the absurdity of the publication itself, that they seriously repent
of their connexion with them ; neither would it be advisable to drag before the
public any more of this fraternity than is necessary, and the darkness in which they
are at present shrouded is best adapted for them, though the author by no means
pledges himself that he may not, in the next edition of his pamphlet, re-consider the
sulyect, and give the public the result of his investigation.

31
these are held up as the religion of a meek and lowly Saviour, and
that an influence such as that exerted over the wretched object of
these memoirs, should be permitted to draw away any poor sinner
from that open- fountain of purity and holiness, which is filled with
joy, peace, and love, for all that humbly visit it.
There are from time to time a few gleams of light faintly discer
nible amidst the dark confusion of the moral wilderness, but they are
transient and unsatisfactory. Neither is it likely that tbe editor (or
editors) would make many such selections from the Remains, as they
might savour too much of " affected sentimentality," and exhibit symp
toms of heart religion which is as uncongenial to such an atmosphere
as a warm, and hearty, and unreserved greeting, would be amidst the
fashionable visiting circles of the day — the one regarding it as hypo
crisy, the other as a sign of ill-breeding. The advice received from his
early academical friend, the Professor of Poetry, seems to have effec
tually checked any such feelings.
(y. 21.) Jan. 8, 1827. — Your letter has been the greatest comfort to me, and
particularly that part in which you say that I am not to reckon tranquillity and
cheerfulness a bad sign, but may, while endeavouring to do my best, allow my mind
to rest on other subjects than the presence of that High Being, in the light of whose
countenance are set ray secret sins. I believe my resolution to expose them to 
was taken in a moment of bitter enthusiasm, and am relieved to hear from you that
it is not required of me. — p. 210.
I am glad of your advice about penance, for ray spirit was so broken down that I
had no vigour to go on even with the trifling self-denials I had imposed on myself;
besides, I feel that though it has in it the colour of humility, it is in reality the food
of pride. Self-imposed, it seems to' rae quite different from when imposed by the -
church ; and even fasting itself, to weak minds, is not free from evil, when, however
secretly it is done, one cannot avoid the consciousness of being singular 
p. 212. The following extracts will shew that his mind at one time was in
a hopeful state :
July 1, 1826. — Spent the morning tolerably well; read my mother's journal and
prayers, two hours : T admire her more and more. I pray God the prayers she
made for me may be etfectual, and that her labours may not be in vain ; but that
God in His mercy may have chosen this way of accomplishing them; and that my
reading them so long after they were made, and without any intention of her's, may
be the means by which the Holy Spirit will awaken my spirit to those good feelings
which she asked for in my behalf. — p. 8.
Dec. 3, 1826. — O may the bitterness of this day last long in my mind, and may
God give me grace to see if in it there lurketh any secret foulness, which I have not
confessed before him ! — p. 60.
March 3, 1827. — O Lord God, who by the things which thou sufferest us to do
amiss, shewest us the weaknesses through which sin has access to us, work in me at
the same time such hearty sorrow for my transgressions that its remembrance may,
by thy grace, protect me for the future. — p. 65,
March 4, 1827. — O God, keep up in me now, while I am in the sunshine, that
consciousness of ray wretchedness which the day of darkness forced on me. Or if
by no other means I can be preserved from arrogance, bow me down again, O
Lord, and let thy storms pass over me. O may it please thee, of thy goodness, to
render its accomplishment unnecessary. — p. Q5.
July 17, 1827. — O God, thou art my God, early will I seek thee. O Lord, I am
coming forth from the dark to be assaulted witli fresh temptations, take me under
thy protection, and shelter me under the consciousness of thy presence, for it is
thou. Lord, only, that makest me to dwell in safety.
I go whither I know not, and what shall come to me I know not ; yet, if I am to

32
spend this day as I have spent those that preceded it, I shall not kneel down to thee
at right, before much has passed which I shall grieve to lay before thee. I dread
the thoughts, of which my mind is the receptacle. The foolish flippant vanities.the
angry and uncharitable feelings, the greediness and self-engrossment, and the childish
self-delusion, which thiscalm smooth day may witness as it tranquilly glides over me.
—p. 449.
A few extracts will supply a contrast to the above, not much to the
credit of the compilers :
Oct. 4, 1826. Evening. — Threw after I. his great coat when he was on horseback,
and when he was in a rage at my stupidity : I felt like a fool, and affected to pass it off
as a joke : the consciousness of this folly, and the notion that I was seen through and
despised for it, put me horridly out of sorts ; I have got right again, however, and am
all comfortable. I have not spent much time to-day in self-examination.
Oct. 5, 1826. — Sported flash in setting out to shoot ; took the best gunpowder horn
and shot belt, and made a secondary consideration of  , and perhaps should not have
recollected what a fool I was making of myself, unless I had missed many shots fol
lowing. However, as soon as I thought about it, I did all I eould to retrieve, and
was thoroughly ashamed.
Oct. 6, 1826. — I have kept a tolerable fast to-day : have read my journal, though I
can hardly identify myself with the person it describes : it seemslike having some one
under one's guardianship who was an intolerable fool, and exposed himself to my
contempt every moment, for the most ridiculous and trifling motives : and while I
was thinking all this, I went into I.'s room to seek a pair of shoes, and on hearing
him coming, got away as silently as possible. Why did I do this ? Did I think I was
doing what I. did not like ? or was it the relic of a sneaking habit ? I will ask
myself these questions again. — pp. 18, 19.
Oct. 21, 1826. Shrewsbury. — Meant to have kept a fast, and did abstain from
dinner ; but at tea ate buttered toast, when I knew it was bad for me ; yet all the
while was excusing myself, under the notion that I ought to prepare for the journey
I should have to-day. I feel yet less as I get nearer to Oxford, and that I shall
have to keep a sharp look out on myself. I said my prayers inattentively yesterday
and to-day. Have rather stuffed at breakfast — cannot help taking my money out at
a meal — must get rid of this vulgar feeling — p. 24.
Nov. 9, 1826. — Felt once as if I would have accepted  's invitation on Friday
if I had expected a party to ray taste ; and believe my motive was not sound at the
bottom, as I am afraid is the case with all my motives. I read and go to chapel,
because they are helps to get through the day. I use self-denial because I believe it
the way to make the most out of our pleasures ; and, besides, it has a tendency to
give me what is essential to taking my place in society — self-command. — p. 40.
(y. 2.) Oct. 3, 1827  Now I want to say something about your book,*
about which I must have seemed, though really it is only seemed, very careless and
neglectful. The fact is, that my notions about it have been, in many respects, very
fuddled and bewildered; and, I suppose, if I were to attempt to analyse and explain
them, I might raise my fuddle to the n* power. But certainly, whoever the odd
spright is that works revolutions in the fancies of men, he has been for a long time
very busily at work with me; and perhaps, even now, the notion that he is giving
me a little respite, is only a new plan which he has invented for deluding me. At
present he has left me in the mind, that of the things I ever read your poems are the
best helps to conceiving that we are really the people for whom such great and won
derful things have been done; .... and I wish I could be content to think so,
without going any more to "seek for enchantments." — p. 219.
(9. 3.) 1834. Barbados, St. Stephen's Day. — When I come home I mean to
rat and be married, — i. e., if I can hook in any one to be such a fool. The great dif
ference between a wife and a friend is, that a wife cannot cut one and a friend can.
It is a bad thing mpwaa fpovtiv, so I shall certainly rat. I see that  has ....
Old  's apostasy I knew of before.  cannot hold out long, if he is not
fallen already. So why should you and I be wiser than our neiglibours ? .
Some months ago, before I had repented of my radicalism, I was devising a scheme
• Keble's " Christian Year."

33
for you, which was knocked on the head by my finding from the British iVIagazinc
that you were ordained by the Bishop of  . For my part, I had rather have had
my orders from a Scotch bishop, and I thought of suggesting the same to you. The
stream is purer, and, besides, it would have left me free from some embarrassing en
gagements.* By the by, all I know about any of you is through the British
Magazine  p. 385.
The following extracts throw a fight upon their tract and hymn
manufactory, — i.e. Oxford Tracts and " Lyra Apostolica:"
(7.41.) Rome, March 16, \QSS. — I don't know whether I mentioned to you
that  and  are going to indite verses for the British Magazine, under the
title " Lyra Apostolica." ....  would not take a sonnet that I made because
it was too fierce, but says it may come by and by. — p, 302.
(y. 47.) Sept. 16, 1833   has sent me your resolutions for our
association, which I think excellent, only I should like to know why you flinch
from saying that the power of making the body and blood of Christ is vested in the
successors of the apostles : it seems to me much simpler, and less open to cavil, than
" continuance and due application of the sacrament." I suppose all dissenters think
they have positive evidence that their own ways are best calculated for the "con
tinuance and due application," &c. They cannot think this about the other, since,
in the nature of things, it admits of no evidence except the Bible and tradition. + —
p. 326.
(7. 53.) July 15, 1835 — A few days ago I got the volume of pamphlets, many
of which I had not read. I am sorry H.'s was left out, especially as it was a
succumbing. As far as I have read M.'s it improves on acquaintance. The style
is pedantic and reviewish ; but I can easily fancy states of mind to which it may be
no less salutary on that account  I have myself put some thoughts on the
stocks for tracts, but I find myself so ignorant of the way to get at people, that I
never know what to assume, and what to prove. Also as with letters so with tracts;
things go out of one's head always just at the moment one wants them.  has
certainly contrived to hit the right nail on the head by his sermons; at least they
take everywhere with the people one wishes them to take with, and the other sort
are annoyed at them. An uncle of  's mutters about them, and the harm done
by hot spirits. — p. 416.
(7. 54.) Jan. 7. 1836. — I wish to hear some account of  having backed
out of the editorship of the . . . . tracts ; perhaps, however, as much or more good
may be done by grouping those already published into little pamphlets, and prefacing
them with a few words by way of connexion. There certainly is plenty of matter in
the present stock to set people a-thinking on almost all the subjects we want to
acquaint them with ; and while this is the case, I think time would be better spent
in circulating the old ones than in writing new  I was very much obliged to
you for your compliments about Becket, for they really are the only ones I get in
any quarter, so that I had begun to think the neglect with which they were treated
might be my fault as much as  's. — p. 425.
Some few specimens are given as proofs of the many secret devices
they have been resorting to for the purpose of gaining their end, — viz.
(1.) Editing magazines :
{S. 12.) Feb. 17, 1832. — It struck me the other day that we might be able out
of the embryo ... to get up contributions for a quarterly magazine on a very un
pretending scale ; to be at first only historical and matter of fact, so that writing for it
would be the reverse of a waste of time, even if it failed entirely, which I really hardly
think possible, considering the ridiculous unfounded notions most people have got,
and the vast quantity of unexplored ground. A thing of that sort might sneak into
circulation as a book of antiquarian research, and yet, if well managed, might under-
* Such as the necessity of holding by the union of church and state, of content
ing himself with the English liturgical service, &c. — Ed. of Froude's Remains.
t This settles the point as to the father of the association being the Rev, J.
Keble, M.A., Oriel, Professor of Poetry.

34
mine many prejudices. I am willing to think that I could contribute two .irticles
per annum to such a work, without losing a moment of time ; indeed, getting through
more than I should else. .„. . . Memoirs of Hampden would be a subject  would
take to with zest, as he hates that worthy with as much zeal and more knowledge
than your humble servant. — pp. 254, 255.
(2.) Itinerant agitation, &c. :
{S, 18.) Aug. 31, 1833. ... It has lately come into my head that the present
state of things in England makes an opening for reviving the monastic system.* J
think of putting the view forward under the title of *' Project for reviving Religion
in great Towns." Certainly colleges of unmarried priests (who might, of course, re
tire to a living when they could and liked) would be the cheapest possible way of
providing effectively for the spiritual wants of a large population  I must go
about the country to look for the stray sheep of the true fold ; there are many about,
I am sure; only that odious protestantism sticks in people's gizzard. I see Ham
mond takes that view of the infallibility of the church, which P. says was the old
one. We must revive it. Surely the promise, " I am with you always,'' means
something. I am shocked to see .leremy Taylor so heretical about excommunication.
He says, that when unjust it is no evil. — p. 322.
(7. 46.) Aug. 1833. — Since I have been at home, I have been doing what I can to
proselytize, in an underhand way, and I cannot but think that people now talk in a
way which promises more than the old notions used to  I found  full
of the necessity of printing Wake's Translation of the Apostolical Epistles cheap, for
distribution among the poor. Before he knew of Wake's Translation he had trans
lated Clement's Epistle to the Corinthians himself, and very well  Also, what
very much surprises me, I find  much less disposed to, " Oh, oh !" schemes for
doing something  He has expressed strong approbation of a sermon which
I have written  My subject is, the Duty of contemplating the contingency of
a Separation between Church and State, and of providing against it, — i. c. , by study
ing the principles of ecclesiastical subordination, so that when the law of the land
ceases to enforce this, we may have a law within ourselves to supply its place 
We might have one for All Saints' Day on " Pauperes Christi ;" which was a
watchword of the church in Ambrose's time as well as Becket's. I don't see how
we can make too much fuss about it. I talk about the tripartite division being
obligatory in foro conscientice, whenever I can get an excuse for edging it in. We
must come down in our notions about being gentlemen. Also I find it an effective
roTTos to talk about parliament having been till lately a " Lay Synod of the Church
of England," and quoting Hooker as my authority. .^— thinks we cannot make
too much fuss about that; and that there is no chance of its being " Oh, oh '"-ed. 
pp. 322, 323.
(7. 48.) Barbados, Jan. 9, 1834. — We ought to employ itinerant talkers in
England ; I am sure I could stir up people very much in Devonshire and Cornwall
in that way." — p. 338.
(3.) Inventing a vocabulary :
(J. 21.) Oct. 29, 1833 — We will have a vocabularium apostolicum, and I will start
* Though it is a subject sufficiently well known in Oxford, the public have yet
to learn that this suggestion has not been thrown out in vain ; the most influen
tial and wealthy party in this school seems to have been paving the way to some
such end, by taking into his lodgings, and entertaining at his own charges, as many
of our young students as ho can conveniently accommodate, for the purpose of
enabling them to prosecute their theological studies, previous to entering the ministry
after the period of their collegiate residence has terminated. Finding that the plan
answers, Dr.Pusey has just taken a large house exactly opposite to the Christ Church
back gate, and over against his own residence, for the purpose of extending his
patronage to others in similar circumstances ; and unless this movement may have
the effect of startling the University authorities, it is far from improbable that we
may see a new hall or college rising up in the midst of our academy, bearing the sig
nificant name of its founder, and unfurling to the eye of the stranger the equally
appropriate symbols furnished by the family crests.

35
it with four words: "pampered aristocrat," "resident gentlemen,'' "smug par
sons,'' "pauperes Christi," I shall use the first on all occasions ; it seems to me just
to hit the thing  How is it we are so much in advance of our generation ?
Tell me when you have any news of  . K. says we ought not to let him talk till
he give some signs of being more in earnest  Love to C. the prefect, and
all the sub-apostolicals. I am like the man who " fled full soon on the first of June,
but bade the rest keep fighting." — p 329.
(S. 23.) Nov. 14, 1833. — 'Apysiwv ox' dpiffre, have you not been a spoon? to
allow the petition to have nothing about " the system pro-supposed in the rubrics,"
and to leave out your key-words "completing" and "extra-ecclesiastical?" The
last word I would introduce thus : " They take this opportunity of expressing their
conviction that the powers with which God has entrusted the spiritual rulers of the
church are sufficient for its spiritual government, and that all extra-ecclesiastical in
terference in its spiritual concerns is both unnecessary and presumptuous. " 
Love and luck to all the apostolicals. Why do you say ^^ yours usque adcineres?"
If I am wrecked on Ash-Wednesday you will be the cause of it." — p. 331.
(4.) Personal intercourse, or letter writing:
(S. 24.) Nov. 17, 1833  I wish you could get to know something of S. and
W., and un  ize, un-protestantize, un-Miltonize them. I think they are our
sort, enthusiasts of a sort there are not many of. A real genuine enthusiast is the
rarest thing going ; yet on T.'s authority we may aspire to that rank. ......
Don't spend any of your money on such stuff as this address again ; say " settle it
among yourselves, gentlemen."  I conclude with the emphatic words of
Martinus Scriblerus, " Ye gods, annihilate both space and time," and bring me back
again with copious notes in my pocket on " State of Religion in the United States."
Tell me about the Ms. What is C. about? and has ray dear Deraas repented? —
pp. 332, 333.
(5.) Changing of the customs in particular congregations, and
building of churches and chapels so as to captivate the unwary by
specious forms and ceremonials :
(o. 3.) August 22, 1834. — I know that neither N. nor K., when I left Eng
land, saw the thing in the light in which it now strikes me; they thought that it
was desirable to have the communion as often as possible, but still that the customs
of particular places ought not to be changed without particular reason. But it really
does seem to me that the church of England has gone so very wrong in this raatter,
that it is not right to keep things smooth any longer. The administration of the
communion is one of the very few religious duties now performed by the clergy for
which ordination has ever been considered necessary. Preaching and reading the
scriptures is what a layman can do as well as a clergyman. And it is no wonder the
people should forget the difference between ordained and unordained persons, when
those who are ordained do nothing for them but what they could have done just as
well without ordination. If you are determined to have a pulpit in your church,
which I would much rather be without, do put it at the west end of the church, or
leave it where it is ; every one can hear you perfectly ; and what can they want
more? But whatever you do, pray don't let it stand in the light of the altar, which,
if there is any truth in my notions of ordination, is more sacred than the Holy of
holies was in the Jewish temple." — pp. 371, 372.
(6.) Getting up works for the public :
(5. 28.) Nov. 23, 1834. — If I had the necessary books here, I should like much
to get together materials for the lives of Bishops Andrews, Cosin, and Overall.
They might be made into a nice first volume, for a series of " Lives of Apostolical
Divines of the Church of England :" a genus which seems to me to have come into
existence about the beginning of James I., and to have become extinct with the
Nonjurors. — p. 381.
(y. 50.) Barbados, May 2, 1834. — It has often occurred to me that something
attractive and poisonous could be made out of a "history of missions." .... The
matter should be, that in primitive times the missionaries were bishops, and that
their object was to educate a native clergy : then a little ingenuity might be applied

30
to detect in this circumstance the cause of their success, and to account for modern
failures by its omission. Also it might be advantageous to point out by the way,
that in a missionary church, such as that in Yankee land, it is very stupid to insist
on the clergy having no secular avocations : honest tradesmen, who earn their liveli
hood, would be far more independent and respectable presbyters than a fat fellow
who preaches himself into opulence. This admits of much development and illus
tration ; in which a picture of  might be ornamental." — pp. 365, 366.
That all these plots have been laid, and that the conspirators are
still engaged in them, needs no attempt at elucidation, for they are as
clear as facts can make them.
Specimens of their dislike to evangehcal truth and protestantism, and
affection for the Roman-catholic system, and the cold and formal
religion of the selfish heart, are equally prominent.
(J. 10.) Oc*. 4, 1831  I am glad he has taken the curacy, though I do
not count on his staying here long. All the Methodists in these parts are cocking
up their ears at the news of his approach. Blay he escape becoming a " gospel
minister!" .... I have read the lives of Wickliffe and Peacoeke in Strype ; but
must read much raore about thera and their times before I shall understand them.
At present I admire Peacoeke and dislike Wickliffe. A great deterioration seems
to have taken place in the spirit of the church after Edward III.'s death. I hope I
shall have perseverance to work up the history of the period. If I do this, I shall
not think myself bound to take a curacy.
If it was not for a personal hatred of the Whigs, I should care comparatively
little for the Reform Bill. F'or the church can never right itself without a blow
up.— p. 250.
(S. 11.) Jan. 29, 1832. — I have been very idle lately; but have taken up
Strype now and then, and have not increased my admiration of the Reformers. One
must not speak lightly of a martyr, so I do not allow my opinions to pass the verge
of scepticism. But I really do feel sceptical whether Latimer was not something in
the Bulteel line; whether the Catholicism of their formula was not a concession to
the feelings of the nation, with whom Puritanism had not yet become popular, and
who could scarcely bear the alterations which were made ; and whether the progress
of things in Edward the Sixth's minority may not be considered as the jobbing of a
faction."— pp. 251, 252.
March 31, 1825. — I don't recollect whether I told you that I have been reading
Clarendon, for which, though I skipped over some parts, I feel much veneration. I
am glad I know something of the Puritans, as it gives me a better right to hate
Milton, and accounts for many of the things which most disgusted me in his, not in
my, sense of the word, poetry. Also, I adore King Charles and Bishop Laud." 
p. 177.An insight into their crude notions on the subject of polidcs may,
from the following selections, be obtained : —
(7. 36.) Aug. 28, 1831 — The election of the wretched B. for  , and that
base fellow H. for  ,* in spite of the exposure about the  , for which, but a
few years since, he was sent to Coventry, and emancipated himself only by a brazen
face ; also the treasonable toast that was drunk in solemn silence at the dinner giveii
to Sir  by his constituents, are tolerable evidence of what is going on. Even
here one or two things have taken place, which, in a little way, are bad enough.
1. A most respectable clergyraan, of the name of  , who has the reputation of
being a very sensible man, proposed at  's dinner " the health of those dissenting
ministers who have laboured in the cause." Did he recollect that the Prayer Book
would translate his words " the health of the promoters of damnable heresy!'" 2.  ,
who is  's chief friend, and who is considered an oracle by that whole party, ap-
* It should be observed, as other parts of this volume shew, that the author used
these words on principle, not as abuse, but as expressing matters of fact, as a way of
bringing before his own mind things as they are. Vide p. 31, where he says, " If I
do not express myself as strongly as this I shall be a coward." — Ed. of F. Remains.

37
pearedat Lord E.'s dinner, in company with  , and stated publicly that he thought
no county could be better represented than this county at present : now Lord E. was
a subscriber to the Catholic rent and to Carlile. I shall never vote for  ao-ain,
unless he takes some strong step to mark his disapprobation of his friend's conduct.
 So much for these most unsatisfactory things. — pp. 244, 245.
(y. 37.) Jan. 9, 1831. — I don't recollect whether, when I wrote last, the House
of Commons had disgraced itself by the reception of Mr. Perceval's motion for a
fast. I have now made up my sage mind that the country is too bad to deserve an
established church. — p. 246.
(7. 41.) Rome, March 16, 1833. — The only iia9r)aiQ on which I can put my
hand, as having resulted from my travels, is, that the whole Christian system all over
Europe "tendit visibiliter ad non esse."* The same process which is going on in
England and France is taking its course everywhere else ; and the clergy in these
Catholic countries seem as completely to have lost their influence, and to submit as
tamely to the state, as ever we can do in England. — p. 296.
The opinions they entertain of their own church is not in anv
degree ambiguous :
(7. 52.) Feb. 25, 1835. — It seems to me, that even if the laity were as muni
ficent as our Catholic ancestors, they could do nothing for the church as things are,
except in their lifetime. Any churches they might build, any endowment they might
make, would be as likely as not to become in another generation propagandas of
liberalism. Certainly, we cannot trust the bishops for patrons ; for, however good
the present may be, the next may be a  . The present church system is an in
cubus upon the country. It spreads its arms in all directions, claiming the whole
surface of the earth for its own, and refusing a place to any subsidiary system to
spring upon. Would that the waters would throw up some Acheloides, where some
new bishop might erect a see beyond the blighting influence of our upas tree, t Yet
I suppose that before he could step in an act of parliament would put its paw upon
the icp7}<r(pvyeTov, and include it within the limits of some adjacent diocese. I
admire M.'s hit about our being united to the state as Israel was to Egypt. —
pp. 404, 405.
Next, their singular views of some of our most noted reformers :
(^.30.) Jan. 1835. — Also, why do you praise Ridley ? Do you know sufficient
good about him to counterbalance the fact that he was the associate of Cranmer,
Peter Martyr, and Bucer? N.B. How beautifully the Edinburgh Review has
shewn up Lutlier, Melancthon, and Co. ! What good genius has possessed them to
do our dirty work ? . . . .
Pour moi, I never mean, if I can help it, to use any phrases even which can
connect rae with such a set. I shall never call the holy Eucharist " the Lord's supper,"
nor God's priests " ministers of the word," or the altar " the Lord's table," &c &c. !
Innocent as such phrases are in themselves, they have been dirtied ; a fact, ofwhich
you seem oblivious on many occasions. Nor shall I even abuse the Roman Catholics
as a church for anything except excommunicating us. — pp. 393 — 5.
(_S. 26.) Jan. 25, 1834. — Imprimis as to  's friend Jewell. He calls the
mass " your cursed, paltrie service,'' laughs at the apostolical succession both in prin
ciple and as a fact, and says that the only succession worth having is the succession
of doctrine. He most distinctly denies the sacrament of the Lord's supper to be a
means of grace as distinguished from a pledge, calling it a "phantasie of M. Hard
ing's." He says the only keys of the kingdom of heaven are, instruction and cor-
rection, and the only way they open the kingdom is by touching men's consciences ;
that binding and retaining is preaching that " God will punish wickedness ;" loosing
and remitting that " God will pardon on repentance and faith ;'' justifies Calvin for
saying that the sacrament of the Lord's supper " were superfluous" if we remembered
Christ's death enough without it ; ridicules the consecration of the elements, and
* Quotation from the college statutes — Ed. of F. Remains.
t It is scarcely necessary to observe, that the author is speaking of the establish
ment, or, as he calls it, " church system," — i. e. , the particular form in which the one
holy Catholic church happens to be developed in England, — Ibid. .
F

38
indirectly explains that the way the body and blood are verily received is that they
are received into our remembrance. I have got chapter and verse for all this, and
would send you ray extracts, if it was not too much trouble to copy them out. Cer
tainly the Council of Trent had no fair chance of getting at the truth if they saw no
alternative between transubstantiation and Jewellism. — p. 339.
(7. 51.) October, 1834. — As to the reformers, I think worse and worse of
them. Jewell* was what you would in these days call an irreverent dissenter. His
Defence of his Apology disgusted me raore than almost any work I have read.
Bishop Hickes and Dr. Brett, I see, go all lengths with me in this respect, and I
believe Laud did. The Preface to the Thirty-nine Articles was certainly intended
to disconnect us from the reformers  pp. 379, 380.
The episcopal order in their own communion does not escape their
bitter censure, notwithstanding their fuss about deference to autho
rity, &c.
(t. 1.) Aug. 14, 1833.  and  seem fully impressed with the notion that
people will " Oh ! oh !" any scheme for reform on high church principles ; tbe high
church, because they are asleep, and tbe others, because they are so confident of their
strength as to think us not worth arguing with. So they think little of my move
ment about the appointment of the bishops, or any of my speculations, and, in fact,
have floored me. It seems to be agreed among the wise, that we must begin by
laying a foundation  This is a humiliating conclusion to me, and I should
think a flat one to all  By the by, 1 am writing to you all this while as if you
were your brother, and had had all tbe proses with me that he has ....  will
finish this letter, and enter into the details of the views more satisfactorily than I
shall ; only I will enter my protest that you are bound to do something in the further
ance of so commendable a scheme. — p. 321.
(7. 47.) Sept. 16, 1833 — How do you like my " Appointment of the Bishops?"
I have sent one on " State Interference in Matters Spiritual," very dry, and matter of
fact, and mean to have a touch at the king's supremacy, which I think Hooker would
not justify under present circumstances. I think, if we manage well, we may make
the idea of a lay synod popular. Its members should be elected by universal suffrage
among the communicants, more primitivo. I find this view most effective in conver
sation. — p. 328.
(a. 3.) August W, 1834. — I wish you did not set your face so pertinaciously
against any alteration in the mode of appointing bishops ; that is the real seat of the
disorder of the church ; the more I think of it, the more sure I am that unless some
thing is done about it, there must be a separation in the church before long, and that
I shall be one of the separatists. It will not do to say that you see great evils in any
* With what degree of satisfaction the Society of Corpus Christi College may
contemplate the idle aspersions of these embryo divines (they disclaim the name of
twaddlers)t when they comment upon the character of one of its brightest ornaments,
it is not easy to say, but certainly one who, as a fellow-labourer, has had the privilege
of exercising his holy calling in that portion of the harvest field where Jewell so
patiently sowed the pure seed of his Lord and Master, dares not pass over this gross
insult heaped upon his memory without openly expressing his just indignation at
such a barefaced insinuation. But when the oflBciating minister at Kenningtont
recollects that the major part of this heterogeneous theological association are no
thing better than fire-side poetry and tract manufacturers basking in the sunshine
of literary indulgence, he ought to take it as one of the highest compliments that
an enemy can furnish; and. he trusts that he may also himself be classed by them
at their next committee meeting in the same honourable bracket.

t (^. 6.) Feb. 12, 1834.— I begin to think that the Nonjurors were the last of
English divines, and that those since are twaddlers. The more I read the more
I am reconciled to the present state of things in England and prospects of the church.
It seems to be only the fermentation of filth which has long been in existence and
could not be got rid of otherwise. — p. 355.
t A chapolry to Sunningwell, the village which was the scene of the labours of
Jewell, when in residence at Oxford.

39
proposed new plan ; that is a very good argument when the present state of things is
good ; but when a man is dying, it is poor wisdom in him to object that the plans
the surgeons propose for his relief are painful and dangerous.— p. 370.
They seem to have calculated well the extent of forbearance they were
likely to meet with from the bishops of the church of England, and this
alone can supply a key to their singular allusions to the sufferings and
patient endurings of that body in the " Tracts for the Times ;"* for if
they experience " the lesser suffering of bearing slander, reproach,
threats, and threatenings," in any quarter more than another, it is
among the apostolicals and their sub-apostolicals ; and if they are not
soon awakened to see their perilous position from within as well as
without, they must prepare for the consequences.
The compiler of the above specimens cannot, however, close this
part of the subject without inserting another of a most startling de
scription ; for it gives an insight into the state of mind both of the
unfortunate individual himself, and also of those who were about him,
when he was passing from time to eternity, and has furnished mate
rials for this piece of biography.
34. [ With his death in prospect.'] Do you know the story of the murderer who
had done one good thing in his life? Well, if I was ever asked what good deed I
have ever done, I should say I had brought  and .— to understand each
other.— p. 438.
Oh ! if such be the consolations in store when the sinner is on the
confines of the unseen world, surely the Lord Jesus Christ must have
shed his precious blood in vain.
It will be seen from the selection just made, that this party has
adopted, in the theological movement, a line of action similar to that
which the popular demagogue resorts lo in the political, — viz., agitation
from the extremities ; by which means they think they shall more
efiiciently arrive at the vitals, and take captive those that are ignorant
of their devices. Ostensibly, both have the common cause and public
good as the end proposed, but in reality, their aim is, exclusive ascen
dancy for their party.
If "the public, however, have any misgivings with respect to the predi
lection of this faction towards literal or Roman popery, they are very
much mistaken ; it is an Anglican, not Roman, popery they idolize.
They are tolerably well satisfied that, if Rome were to share the spoils
with them, they would have to fare somewhat after the fashion of
the two disputants who apphed to a third party (as the fable describes
the case) for an equitable division of the cheese. There may be, and
it is far from improbable that there will be, an union with the Roman
party, but it will be only a political one. Rome knows better than
to trust any sophists except those educated in her own schools, and
she has never seen a day so full of sunshine to her hopes of ascendancy
as she now does. Their influential organ in Ireland, the Dublin Re
view, has taken up the Oxford Tractsf to praise them ; and many of
* See Maurice's Popery, page 20.
+ That these Tracts are circulated on the Continent, as well as at home, is also too
true, as may be gathered from tbe letter of a pious correspondent in the south of

40
their body (especially ladies) are busy in circulating thera among their
own poorer members, as weU as among protestants. It therefore well
becomes us to take that wholesome and timely advice to "look at
home"* first, and not bhndly imagine that the most imminent danger
is from without — and how these our first-rate classical and metaphysical
men can submit to do the dirty work of scullion boys to this apostate
France, addressed to the Rev. A. Brandram, and communicated to the Oxford
University Herald by the Principal of Magdalene Hall.
(Extract.) April 18th, 1838.
" P. S. We have been assured by a Professor, that the opinion of the learned of
Toulouse is, that popery has received by our attack a great blow. The papists avail
themselves of some Oxford Tracts, which do mucb harm. May God forgive those
who have written them !" (Signed) " F. A. Coubtois."
Extracts [translated'] from Appendix to Dr. Fausselfs Sermon, pp. 40, 41.
France is not the only place where this brilliant return of our age towards the
doctrines and the institutions of the catholic church manifests itself The movement
which I point out is European, and it is the extent of it which attests its depth. In
England, the works of Dr. John Lingard and Cobbett have been a prelude to the
catholic reaction which is at work there, and which so violently excites the rage of
the Tories. I should not wish to report from my own judgment upon a subject
where it is so easy to take one's desires and hopes for realities, if I had not the testi
mony of a learned Englishman — Dr. Wiseman, who has preached at London, during
two years, concerning catholic meetings, the success ofwhich has only been equalled
by those of the Abbe Lacordiiire, at Paris. Mr. Wiseman, Principal of the English
College at Rome, has this year read to the catholic academy of that city a long and
curious dissertation on " The Actual State of Protestantism in England.'' The nu
merous facts cited in this work shew us, amongst the most enlightened minds of
Great Britain, not only the abandonment of the most inveterate prejudices against
Catholicism, against the court of Rome, but a decided return towards the doctrines
of that church. It is more particularly in the very bosom of the celebrated Uni
versity of Oxford that these symptoms of reaction manifest themselves, and Mr.
Wiseman quotes as a proof a collection of dissertations published by the professors of
that University, (publie par les professeurs de cette Universit6,) under the title of
" Tracts for the Present Times.'' — Introduction (by Mens. Alexandre de St. Charon)
to the History of Popery, by Mons. Leopold Ranke. pp. 15, 16. Paris, 1838.
The University of Oxford is celebrated for the knowledge of those who compose
it, for their attachment to the English church, and their zeal for its ancient doctrine.
They have promulgated their opinions in a series of dissertations, entitled, " Tracts
for the Present Times," of wliich they are publishing the third volume. It is
curious to observe tbe testimony they bear to the truth.
It is not surprising that these dissertations have been denounced by many protes
tants as proving a total defection from the doctrines of the Reformation, and a too
manifest re-approaching to the catholic faith. — The Friend of Religion. Saturday,
Jan. 13th, 1838. p. 16.
It appears that there are now in England no less than eighteen nunneries, and
that a society of Trappists (who are understood to have been refused a settlement in
Normandy) are established near Ashby-de-la-Zouch. — L'Ami de la Religion, Journal
Ecclesiastique. Paris, May 9th, 1837.— i^aassctt's Sermon, note, page!.
There are now 430 Roman-catholic chapels in England. That of Moorfields,
which at the beginning of the century had within its district a population of 5000
or 6000 Roman catholics, has now 30,000. — L' Ami de la ReUgion, Ecclesiastical
Journal. Paris, 9th May, 1837  Faussett's Sermon, note, page S.
* Seethe pamphlet, addressed to the Roman Catholics, by the Rev.C.P. Golightly,
M,A., Oriel, entitled, " Look at Home."

41
and abominable church, is a mystery only solvable in one way, —
namely, " that they know not what they do."
As our subject is so intimately connected with the metaphysical
school of theology, it will be profitable to make a few remarks ere we
pass on with respect to the logic of Aristotle. And the reader will do
well to bear in mind that the fearful heresies of both the eastern and
western churches are in a great measure indebted to the labours of
that great philosopher for the ascendancy they obtained over the
public mind. When the gospel light had so spread itself among the
heathen, as is the case with evangehcal truth in this country, the human
mind, acted upon by the fashion of the day, dared not openly reject it;
but the heart, being untouched by the power of divine grace, and
influenced by the spirit of delusion, essays an admixture of the wisdom
of man with that of Christ Jesus. Accordingly, we find in the writings
of many of the early professors of Christianity, that a mangled and
pirated copy of the gospel morality was the only addition made to the
ethics of their acknowledged masters in philosophy; and the republic
of Plato was consequently regarded then, as it is now, among the phi
losophizing Oxonians as an anticipation of the church of Christ.
It was, moreover, by the subtlety of this deep reasoner, that the
followers of the false prophet (Mahomet) were able so successfully
to combat the objections made against their peculiar dogmas, whenever
they encountered the Christian, the Jew, or the Heathen. Aristotle
was not raore congenial to the national intellect of the Arabs, than he
was to the principles of their new religious belief They improved upon
his theories by their insight into physical facts.
It is by the silken covering of the vitiated intellectual faculties, that
the nakedness and deformity of any false systems of belief can alone be
cloaked, and it is by these devices that perplexity and confusion are
introduced into the reasoning of their opponents ; and when, moreover,
it is recollected, that so few of the hearers of these Oxford Aristotelians
search the scriptures for themselves, in simple dependence upon the
teaching of the Holy Ghost, the mystery is cleared up ; for they cannot,
because similarly constituted in the structure of their own mind.s, se
through the sophistry of the system.
The study of Aristotle passed from Asia into Africa, and thence
into Spain ; and the Spaniards were the first to carry Aristotle and his
Arabian commentators into France. From the early part of the ninth
century, he presided with despotic sway over the philosophy and faith
of the eastern nations. H e thence passed on to the west, under the wings
of a Christian profession, to erect a throne of mental and spiritual des
potism in the midst of the nations of catholic Europe ; and so beneficial
is it to that Jesuitical and corrupt church, cafled, in the maudlin senti
mentality of this embryo association, " our venerated sister,'' and the
" spouse of Christ," that to enlarge upon the point were superfluous.
And if men, with their eyes open, instead of cleaving to God, and
searching tlie scriptures for themselves, will crow'd after this second
edition of the men of Athens, they may expect the consequences ; for
in the day of the overflowing scourge they shall not escape.

42
If it be said that this popery is the result of the Oxford system of
education, it will not be difiBcult to shew it, by a simple appeal to our
proceedings, as an University empowered to grant degrees to its mem
bers. It may be asserted that, as far as any steps are taken to obviate
the consequences, an Oxford education goes no further than the attain
ment of the first degree in arts, when the candidate obtains permission
to study the books of Aristotle's logic, as well as those subjects which,
by the statutes of the University, are necessary for the other steps in
arts, natural philosophy, or theology. In proceeding to the higher de
grees no examination is undergone; from the candidate for an M.A.
degree not even an exercise is expected ; and it is notorious that to
this degree its members proceed without ever thinking of qualifying for
the same, though the statutes require that for the first year after the
B.A. degree, especial attention be paid to the study of geometry,
metaphysics, history, the Greek and Hebrew languages ; a second
and third year to that of astronomy, natural philosophy, besides the
metaphysics, history, the Greek and Hebrew languages.* That no
steps are taken to ascertain whether even an occasional attendance has
been given to the readers in any of these departments of literature and
science, much less that a regular course of study is pursued by the can
didates for a master's degree, is a fact too notorious to expect any
public disavowal. t A similar process of inductive reasoning may be
as easily applied to degrees in the divinity department ; all required
for either the bachelors or doctors degree is, that the candidate read in
the public schools two exercises, and exhibit to the Vice-chancellor his
letters of orders, together with the usual college testimonials. In the
former of these degrees the candidate is admitted to the privilege of
reading or lecturing on the epistles of the blessed Paul,J in the latter,
of using the same privilege in theology as the M.A. does in arts and
philosophy. If, then, no steps are taken to ascertain the knowledge to
which the candidates may have attained in the prosecution of their
' (a translation.^
For an Inceptor (or Master) in the Faculty of Arts.
Inasmuch as no one is regarded as deserving the privilege appertaining to a Master
in any Faculty or Science, unless he has been for a suflScient period a studious and
diligent scholar in the same, it is worth while that each, aspiring to a high degree in
the same, previous to his being licensed to that end, by making himself perfectly
acquainted with the seven liberal arts and the three philosophies, during the allotted
interval, should pass through the schools in regular succession , where the Professors
[Philosophi] deliver their public lectures and instructions. It is therefore decreed,
that from the period of admission to the degree of a Bachelor, each should be expected
to have spent three whole years in attending the public lectures before he can be
permitted to proceed in Arts as a Master (ad incipiendum in artibus)  namely, the
first year, in attending to geometry, metaphysics, history, the Greek and Hebrew lan
guages ; the second and third, in attending to astronomy, natural philosophy, as well
as metaphysics, history, the Greek and Hebrew languages. — Statutorum Univer-
sitatis Oxoniensis. Addenda, Tit. ix. page 191.
t The terms of residence, with the exception of one only, required for an M. A.
degree, may be, and usually are, dispensed with, by a form called "the Chancellor's
Letter." t See Corpus Stat. Tit. ix. p. 106. Addenda, p. 248.

43
studies, we need not be so very much surprised at a B.D. publishing
a Treatise on Justification, so much at variance with that of the Apostle
Paul, or a Dr. D. appending his name to an extraordinary Tract on
Baptism, a Fifth of November Sermon, and other works of a similar
confused nature. Neither shouldwe feel shocked at these self-same indi
viduals being associated with M.A.'s and B.A.'s, in their various labours
at enlightening the darkness of Oxford. And if the one should publicly
avow that he is not properly understood* by some of his audience,
and the other should write a letter to a dignitary of the church (the
Rev. G. Townsend), and positively assert that it is easier to cast a slur
upon a body of men (the Oxford Tract men), and through them
upon sound principles (as they believe), than to refute thera ; it is,
alas, too probable that they may have much plausibility on their
side; for to refute them to the satisfaction of an Oxford student is no
easy task, because some of their leaven has long been infecting the
whole lump. Neither are the divinity degrees regarded, in Oxford, as
conferring any especial honour or dignity, being seldom taken, except
in colleges where the statutes require it in the foundation members, or
by those who are non-resident; and we have so lowered the standard
of our degrees in theology by the public act of censure in force against
the professor in divinity, who presents the candidate to the Vice-chan
cellor, that it is difficult to say how any of his late assailants can ever
shew themselves in the divinity schools.
As regards the evidence of this system of Oxford Popery being properly
so called, let us take a hasty glance at Oxford as a city abounding with
churches, and ascertain the view takenof itby the majority of its ministers ;
positively by some, inasmuch as they either openly preach in the same
general strain, or sanction their proceedings by attending at the early
assembling of the church in St. Mary ; negatively hy all, iuasmuch as
no steps are taken to warn the public of the dangerous tendency of
such proceedings. Inferences may be false when not based upon well-
authenticated facts, but cannot be upset, till words are regarded as of
more value than the things they signify ; for the invention of an hypo
thesis in any science is no very diflacult matter, if supposed facts be taken
for granted, and such interpretations as the inventor may find suitable
to his purpose to be proposed, be acquiesced in.
Have not the great mass of the Oxford clergy, as their respective
congregations can testify, and themselves not deny, been in the habit of
frequenting the church of St. Mary the Virgin, at least during the long
vacation, instead of giving their own flocks the benefit of an early
service — thus countenancing by their presence the system of following
after man ? Is not the mode in which the worship is conducted by the
vicar of St. Mary the Virgin, at that early hour, irregular? Is not the
manner of their assembling together equally objectionable ? If it is "public
worship," why not assemble at the ringing of a bell, according to the fif-
* It is currently reported in Oxford that the Rev. Mr. Newman is now become
quite intelligible to some of his hearers, who say that he is at last .speaking out clearly
and honestly, and that his views on the actual presence of Christ in the sacrament
are no longer veiled in mysterious language.

44
teenth canon ? If it be "private," why not seek sorae less conspicuous
building, or meet, as an apostolic church once did, in an " upper room" ?
Whatever sophistry they may employ to palliate the said disorderly
practice is undeserving a second thought ; the facts are undeniable ; for
at least the half of the Oxford resident parochial clergy, independent of
tutors and feflows of colleges, and other members of the University, have
been repeatedly, if not in regular attendance, at the eight o'clock service in
that church ; and how any of them can privately, or from their pulpits,
warn persons of the danger of those views, is an enigma which no
Christian minister can solve upon the authority of the volume of the
book which is written for his instruction, and by whose precepts alone
he ought to be guided. An early service is, indeed, a privilege to
those who look upon Christ and communion with his body the church
as profitable to their souls, and one thing needful ; but no law of expe
diency can sanction a dereliction from the simple gospel principle.
The sophistry of the Oriel philosophers is truly pitiable, when facts are
brought to grapple with soft and enticing words ; and how far Dr.
Pusey has sunk in the estimation of every reflecting mind, by his bung
ling attempt at an apology fcfr some of the crotchetty movements of his
followers in Oxford and its vicinity, it is impossible to say ; but if such
a line of defence be the " obvious reason why no notice has been taken
of the pamphlet published at Oxford,"* the author of the said work has
merited, and does enjoy, a triumph most complete. Had there been
ONLY ONE individual, in one of the churches of Oxford,f as Dr. Pusey
deliberately asserts, upon whose back this newly-discovered badge of
office had been fastened in the course of the public ministration, the
author of the said work had not brought it forward as he has done ;
various individuals (at least two) have used it in a church at Oxford,
without any reference to those who in Magdalen college had adopted
the same ; one of the said individuals (for there were two at least there
also), since the publishing of the former part of this work, or his con
nexion with the chapel of" Our Lady of Littlemore," has laid aside the
same, possibly on the ground of inexpediency. Hence it is inferred
that four different individuals have, within the precincts of the Univer
sity, used this new badge ; consequently, the author of the " Popery of
Oxford" has neither given a false statement nor an improper gloss to a
simple matter of fact. In defence of a statement cautiously made and
carefully worded, it will be here necessary to touch upon another of the
* N.B. — The pamphlet alluded to w.-is neither published in Oxford, nor adver
tised as sold by any of the Oxford booksellers. Its author knew too well what
reception it would meet with among his own fellow townsmen and students to hazard
any such experiment; he took three or four journeys of purpose to London that he
might superintend the work himself; neither has he requested any Oxford bookseller
to expose a copy of the same in his window, which very few have attempted to do
after the first few days, his object having been to let the work make its own way
without resorting to any of the worldly-wise expedients of a degenerate age.
+ " Only one clergyman, who was at the time in Oxford, but not connected with
any parish church (tliinking this to be enjoined by the rubric prefixed to the morning
prayer), wore, in the the time of his ministrations, such ornnments as were in this
church of England, by the authority of parliament, in the secoiul year of the reign of
King Edward the Sixth." — Extract from Dr. Pusey's Letter.

45
misconstructions of Dr. Pusey in his said explanation of the manoeuvres
of this association to introduce confusion more confounded into the
public worship of the Church of England. The information afforded
by the author of the " Popery of Oxford" was not overstated, or
touched up " ad captandum" but an unvarnished matter of fact. Dr.
Pusey states : — " No one alteration has been made in any one church
or chapel in or near Oxford. Nothing has been done without the
sanction of our church; and when any custom has been revived (which
has in these days fallen into disuse more or less), it has been done in
new churches or to new congregations ; so careful have these clergymen
been not to startle their congregations by anything to them an innova
tion." The motive that has been thus avowed in the latter clause of
the defence, it is, of course, needless to expatiate on; for it is, alas I too
intelligible to every unphilosophizing mind. But the " matter of fact"
is not equally so. Dr. Pusey asserts that no one alteration in any one
CHURCH or CHAPEL in or near Oxford has been made. If, therefore,
one be proved, the defence is nugatory. To do this is very simple.
Previous to the embracing, or rather more cautiously speaking, the
promulgation, of these views,* the Vicar of St. Mary the Virgin, on
the saints' days, was in the habit of conducting the public worship
(at least it was a service to which the public was admitted) in the
chancel or choir of the building, himself stationed binder the organ :
he still continues these services in the same building, to the same con
gregation, but at the north-east end of it, and kneeling upon the lower
step of the communion table. To reconcile this fact with Dr. Pusey's
apology is not very easy; doubtless that part of the system had not
been taken into account when his letter to Mr. Townsend was laid,
for approval, before the committee of management sitting at Oriel.
With respect to the supposed innovation in the chapel of Our Lady of
Littlemore, the writer, though with pain and grief, is constrained to
admit, that he has been mistaken in his view of the case ; it was a new
chapel, and a new congregation — a " new congregation," truly, when
at its flrst assembling together a bishop and his presbyters were of the
number of the worshippers. If they have thrown their net over their
own bishop and his attendant clergy, which, from Dr. Pusey's letter
(if not misunderstood), seems to be very obvious, a key to the otherwise
inexplicable conduct of many of the officiating ministers resident in,
and frequenting, Oxford, has been found, and opens to an astonished
public the secret and hidden springs of many of their crafty machinations.
The leprosy is spreading through the camp, and must at last bring the
whole body into a state of deadly infection, unless it be thoroughly and
speedily purged out. As the clergy of Oxford have been active in
petitioning for a continuance of their cathedral establishment, it would
be more consistent in them to frequent its walls rather than countenance
the innovations at St. Mary's. Dr. Pusey, certainly, is entitled to their
support, and there they might, without any fear of a charge of innova
tion, worship towards the east, or bow to the altar ; inasmuch as we
* See the subject discussed more fully at pages 52, 53, 54, " Popery of Oxford."

46
have his own authority (uncontradicted) for asserting that the canons
of Christ Church have from time immemorial been keeping up the said
oriental practice.
Turn we next to the share that the University has in a charge now
deliberately brought against it, for here we may look for the high
place, or strong hold, of the enemy.
Does Oxford as an University either sanction or uphold them ?
Sophistry says, "no" — matter of fact says, " yea."
It is asserted in the public prints, though anonymously, that the
heads of the University of Oxford do not countenance and uphold the
pernicious errors into which these men have fallen. Let us examine
the subject to see if facts substantiate the plausible theory.
To whom is the public indebted for that masterpiece of confu
sion, the Fifth of November Sermon ? Is it not to the head magistrate
and governor of our University, the Vice-chancellor himself, who
exercised his prerogative by appointing the Queen's professor of He
brew, who has made use of this liberty to rake up old political
quibbles, and to throw a genteel slur upon the legitimacy of the succes
sion of the line of Hanover ;* an act, to say the least of it, ill judged
and worse timed.
Just as reasonably and philosophically might those who are fond of
antiquity and looking back to the traditions of the days of darkness,
in,sinuate that the learned professor was blowing the family hornf to
intimate the joy he felt at the vanishing of the Saxon banner from the
national shield, and our return to the arms of the Stuart dynasty, as
it is not the flrst time that the horn of the antient and honourable
family of Pusey has been lifted up against the white horse.
With equal plausibility might the inference of the professor be directed
against him,self when he intimates that England is now suffering for the
transgression of their ancestors in the efforts made to banish the aiders
and abettors of popery,^ by bringing the subject to bear upon our own
* With regard to the special instance of the English revolution of 1688, the question
is now, happily, one of practical importance only as relates to men's feelings and
principles, not to any political mode of acting. We are now enabled, by the distance
of time, and God's intervening mercies, to look at that action in its real character,
without dread of involving ourselves in practical consequences which we would gladly
avoid. Now it were absurd, or hypocrisy, to suppose that the title of the present
family to the Crown is in the least affected by the character of the act of 1688. It
were to confuse the abstract question of the original right of succession with the
Christian duty of submission and allegiance. Our Lord bade the Pharisees pay
tribute to the Ca;sar, and not to prevaricate about the origin of their right. Further,
the extinction of the unhappy line which were then in possession of the throne ;
the circumstance, that the family now placed upon it were not the immediate suc
cessors of that family, but came in a more orderly way ; their long undisputed pos
session of it ; happily can leave no doubt in any mind that they are to be acknow
ledged, as well as obeyed, as " the powers that be." — Extract from Sermon.
t The Pusey horn is mentioned by Camden. " The family of Pusey still holds
it [the estate] by a horn, antiently given to their ancestors by Canute the Danish
king," a legend being preserved to this effect: that an individual, who in the disguise
of a shepherd had got into the enemy's camp, informed the king of an ambuscade
formed by the Saxons to intercept him. — See Arch. vol. iii. pp. 13, 14; also vol.
xii. p. 377.
X But it were in us but hypocrisy, to justify the action of our forefathers, to say,

47
present unhappy divisions, and insinuate that itis a just judgment upon
us for letting one individual among our professors have an undue as
cendancy in the University, who had a family bias towards those who
lift up the bird of darkness against the white horse, the Danes having,
in olden time, made Oxford bitterly feel how hostile they were to the
liberal arts and sciences.
But next turn we to the executive of our body politic. What have
the heads and governors of colleges and halls, who hold their hebdo
madal meetings for the well regulating of this wisely-constructed
academy, been doing all this time ? Surely no charge can be alleged
against them ? Alas ! it is to be feared there may, both in the way of
commission and omission.
Do not the nomination of the select preachers depend upon the
sanction of that council ? It is through the upper house of convocation,
comprised of the antients of the University, that every measure framed
for the good of the wholeraust first flow, inasmuch as they comprise and
represent the economy of the whole system, as the antients of the tribes
that when a sovereign retreats from his kingdom before an advancing foreign army,
his servants arrested, and his guards displaced, he is other than deposed ; that they
who join herein are not guilty of rebellion ; and that they who in a self-called con
vention made the prince of Orange king, did not act against their allegiance to the
sovereign to whom they had plighted their faith. — Fifth of November Sermon, p. 42.
As clearly could it be shewn that the present storm which lowers around our
church and state is but a drawing out of the principles of what men have dared to
call the " glorious revolution," as that revolution (though in this portion of our
country, by God's mercy, without bloodshed, as indeed, besides his other mercies, he
generally restrains men in a second revolution, by an implanted instinct, from
renewing the miseries of the first,) was the sequel and result of the first rebellion.
The name given to the act of 1688 is no question of words ; the service of this day
evinces the feeling of the church that it is not indifferent to God how we look back
upon his dealings with our forefathers ; if we would not be partakers witb other
men's sins, we must disavow them; while we boast of them, we make ourselves
sharers in them ; if we would cut off the curse entailed by the fathers upon the
children, we must disclaim the act which has entailed it ; we should thankfully
acknowledge God's " undeserved mercies," not glory in our fathers' sins ; so may he
exempt us from the impending chastisement  Fifth of November Sermon, p. 45.
Reverting, however, to the service of the day, the author cannot understand how
any clergyman who has any scruple of conscience can be held responsible to use a
service wtiich the church has admitted only, but to which she has given no formal
sanction, even through the unsatisfactory medium of convocation. For himself, he
would prefer using the original service for the day which was recognised by convoca
tion, and omitting the subsequent interpolations relating to William III. It is
with the original deliverance wrought by God, not with that wherein man mingled,
that the solemnity of the day is in almost every mind associated ; least of all, however,
is it to be thought that the case of those who mislike this portion of the service for
Nov. 5 is at all parallel to theirs who object to portions of the catechism, the service
of baptism, confirmation, matrimony, visitation of the sick, and burial of the dead ;
for these imply doctrines ; these are wound up with the character of our church ;
our church has solemnly recognised, and we have solemnly bound ourselves to use
them. Our church would be altogether different from what she is, if she had not
the very expressions which are by some objected to, or not taken in a literal sense.
These a clergyman is bound to use, although it would be obviously his duty to
remain as a layman, though he could not minister, in the church if he would not
assent to them. The expressions in the service relating to William III. have no
claims whatever unless they be enforced upon us by our diocesan, — Appendices to
Pusey's Fifth of November Sermon, p .11.

48
of Israel formerly did, and the house of lords, in our own legislative
assembly, stiU does. From them, as individuals in whom the fire of
youth has been sobered down, and the experience of years furnished
with wisdom, it is fitting that all measures, framed for the good of the
larger household, should proceed. And if they themselves were indivi
dually regulated by the pure and meek spirit of Jehovah, as practically
exhibited in his Son Jesus Christ, there would be every possible reason
to expect that their dehberations would be attended with success. But
the decisions of any deliberative assembly of men are too frequently in
the converse order to what, as single and solitary individuals, they
would arrive at ; for when met together in a large body, they seem
to imagine that the conscientious responsibility of each isolated member
will be attached, not to his own participation in the same, but to the
general account of the whole assembly. This is practically apparent by
a reference to the pubhc administration of the law of the land. The
judges of the land, in their public characters on the circuit, seldom
come to a decision that need be reversed, because they are placed before
the nation in an individual sphere, and would incur, if partial, an indi
vidual responsibility ; but in their corporale capacity, the case being
altered, the private views and feelings of human nature are too often
mixed up in their judgment. If the same ordeal of public scrutiny was
applicable to the executive of our University (or indeed to our church
at large), what an impetus of moral integrity would, like a fertilizing
stream of pure water, be shed abroad throughout .our land. But, un
fortunately, the prosperity of one leading member or faction is too fre
quently made to occupy the foreground at the expense of the interests
of the community at large.
The peculiar dogmas of this school of the philosophic theology of
the fathers have had too many advocates, it is to be feared, at the board
of the heads of houses, which is evident by the fact, that sorae of the
preachers selected by them during the last year to teach, feed, and
premonish the great family over which they preside, belong to this said
denomination, being known, by public report, either as out and out, or
in and out, followers of the fashionable idol of the day.
To fasten upon them their true characters and allot them their
station in this anomalous and whimsical confederacy, were a task as
arduous as to attempt a definition of the difference existing between the
shades of character in each individual in that tail which is so furiously
lashing the sides of the great Irish Agitator ; for they are all of them,
in their own estimation, patriots or apostles ; and when they are ad
dressed as followers, in all the plausibility of the rhetorical elo
quence of Oriel, they deny the justness of the title; they fancy them
selves leaders, and having been well tutored in the logic of the Whate-
lian Academy, none of the uninitiated have any chance of victory in
argument. Their strength lies in a floating magnetic attraction — a spe
cies of aura epileptica, or unanimity of sentiment ; for as soon as the
essence is brought down from the cloudy firmament of their excited in
tellectual atmosphere and put into a body framed for it, we shall
instantly see the shades of disunity as plainly as we now can trace

49
the OUTLINES of their unity. The present leaders must, as they
inevitably will, be set on one side, because they have never yet had an
opportunity oi pratically trying their air balloon. These deluded men
cannot but be objects of pity and commiseration to each pure mind able
to see through the meshes of the not, for they are certainly ignorant of
the tendency and ultimate result of their crude, cold, and cruel theories.
Whatever explanation may be afforded to the public by way of
extenuating, or denying, the above charge, there can be none at
tempted to invalidate the force of another now operating — the appoint
ment of the Bampton lecturer, who is preparing for the public eye
such lectures as will satisfy all readers competent to form an estimate
of their nature and object, that he is a true member of that society
which once furnished all England with a Laud as its primate. How
awful the consideration when we look up to the flag of this influential
regiment (St. John's College) and see upon it a symbol of the Lamb,
slain from the foundation of the world, unfurling a cross of self-denial
and brotherly love, but false to its profession, and instead of the appro
priate motto, " Behold the Lamb of God that taketh away the sin of the
world," pointing to the muddy and befouled streams of human tradition,
as if man had any efficacy or power to do that which God alone orders
according to the good pleasure of his own will. How is the shield
tarnished and its lion dishonoured ; truly the gold thereof is become
dim, and the most fine gold changed.
And have we no other key to all this voluntary humility and will-
worship ? Let us look away from the great armorial shield of the
University for the last symbol, and we shall find that the same college
(Exeter college) — which ought, by its significant banner, to be most
competent to unlock the book of the Seven Seals — is foremost among
the followers of the " aspirants to the key." Around its shield are
four and twenty keys, ranged in apostolical order, two and two, that
all may see and know their place in our camp. Hence the present
Professor of Moral Philosophy, who, from some blind infatuation,
seems to be blundering at the door which alone gives access to all know
ledge, by taking the key of the antient philosophers to open a door
already unlocked before him, the substance of his last course of lec
tures being " The Republic of Plato, as an anticipation of the Church of
Christ."* Surely his natural eye must be fast closed indeed, when the
republic of Jehovah himself, even Israel, was before him, and supplied
the only perfect model of a republic that can stand the test of true
phflosophy, thus to pass it by. Israel is a type of the physical economy
* One might imagine that the school of Alexandria was flourishing once more, and
had revived in Oxford; for these were their views: — " Justin Martyr affirmed, that
previously to his incarnation the Saviour revealed himself to the philosophers of an
tiquity. Clement of Alexandria enlarged on the same idea, and professed to consider
pagan philosophy as an introduction to Christianity. To these may be added, Athe
nagoras of Athens, and Tatianus the Syrian, the Apologists, who both discovered, as
they thought, many points of resemblance between the Christian religion and Pla-
tonism."

50
in its most elementary and detailed development;* and if the learned
intellect of the men that take the lead among us as an University had
been as well versed, even in the physics of Aristotle, as they are in his
metaphysics, there would have been no cause for complaint that they
were tossed about by this scorching and withering wind of doctrine.
They are ignorant of the physics, and therefore all abroad when they
come to the metaphysics, and resemble those who in the visible or
professing church are well versed in the philosophy of their separate
creeds and leaders, without being first built upon the true foundation —
they aspire to the crown of victory, but refuse to take up the cross of
self-denial. And what is Oxford doing to uphold the system of true morals ?
None of its members can be ignorant that on the outside of the
walls the legion of infidelity is bu.sy in its attacks upon God's word,
endeavouring to effect that by the opposite system of assault which the
enemy is attempting within, by seducing into their more specious pit
falls. Is there not a direct, an open, and a well-organized movement
made in order to set up God's works in array against his own written
word ? A work, entitled " The Constitution of Man," based upon the
inductive reasoning system, has been forced upon the notice of our
reading population, issuing from the pen of one not inferior in his splendid
intellectual powers to the brightest ornament of the Oriel school ;t and
such is the nature of its poisonous ingredients, that it is as difficult to
detect the deleterious elements of the philosophy of infidelity, J as itis to
eradicate the bitter roots of the sophistry of superstition that are shoot
ing forth on all sides in the religious world.
The apostles of the intellectual infidel school are now gazing at the
butter of evil as it rises, by agitation, to the surface, while the keepers
and dispensers of that milk whence alone proceeds the true knowledge
* As Oxford in its constitution of symbolical forms so closely resembled the economy
of antient Israel, it was, in days gone by, a place much firequented by the Jews,
and to them was appropriated a large portion of ground adjoining the walls of the
city towards the east, for the burial of their dead, known to this day as the " Jews'
burying ground," (vulgo, the Physic gardens.) But Oxford has long forgotten the
claims of that interesting nation upon their sympathy and support, and the seed of
Abraham has to mourn over its forlorn condition ; for in proportion as its Roman
persecutors have flourished, so has its olive-branch mourned and languished, and that
college whieh has recently introduced the symbolic representative of the abomination
that maketh desolate (the eagle) into its chapel, being in their adjoining neighbour
hood, has, by some means, obtained, and still retains possession of it, since their cruel
expulsion from these countries in the reign of King John ; and the descendants of
faithful Abraham enjoy no other privilege among us than if they were sojourning
among the followers of the'False Prophet, who debar them the melancholy pleasure
of visiting the spot where their fathers, in olden time, worshipped Jehovah in the
beauty of holiness, and none to make them afraid.
t An edition, called the " people's," has now been long in circulation, a bequest
having been made of 5,000/. for the purpose of having it sold at a cheap rate to our
growing population ; and the price is only Is. 6d.
The fifth impression is dated August, 1836, consisting of 5,000; the four pre
vious ones amounting to 17,000, besides the raore expensive copies, and the many
editions it has passed through in America.
I See specimens in note (A.) at the end of the work.

51
of good and evil, are idle or asleep. While infidelity has its swarm of
wEisps, extracting poisonous honey from all the flowers of the natural
fleld, the husbandmen of the land that flows with milk and honey are
consuming all the old stock, so that when the winter is at hand they
shall fall down in the midst of their enemies, who are, in their gene
ration, wiser than themselves.
Is not the science upon which this master in philosophy has been
basing his selfish Babel tower a true one, and practically most im
portant? Are there not many of the most learned scholars of the day,
as well as from among the truly enlightened portion of the religious
pubhc, convinced of both its truth and its utility ? Does not our great
Lion of the logical sciences (the Archbishop of Dublin) acknowledge
that " he is fully convinced that the religious and moral objections
against the phrenological theory are utterly futile?" Does it not dis
play before the eye of the initiated and attentive observer of the works
of God, as viewed in his creature man, these wordy and philosophizing
theologians in their true colours, as persons equally ignorant of the
science of nature and the true doctrines of grace ? Are they not evi
dently walking after the law of the flesh, led by their organization,
and not after Christ ? Are they not in bondage under the elements of
the world, being turned back to them, and forsaking the only true God
and Jesus Christ whom he has sent, as the only object in whom the
unity is to be found ? They in vain teach adoration to the outward
cross, when there is no application of the cross to themselves. If they
are born from above, they are persons struggling against nature, and
standing up for God. What is this purchasing of the literal cruciflx,
(now become a profitable trade, not only in the neighbourhood of
popish seminaries, but even in Oxford,) if it be to lead away from the
object thereon represented ? Truly, the apocryphal fragment has been
treasured up to some purpose in Oxford — " Let us, therefore, praise
famous men, and our fathers that begat us."* Is not this whole fra
ternity all ranged under one banner ? Are they not before the public,
strongly cemented together by the slime of mutual adulation, at least,
if we may draw inferences from the dedications and prefaces to their
works, the Professor of Hebrew dedicating his scarcely loyal sermon
to the Professor of Poetry, well named Keble, for aab, or Kabala,
is the volume of the book they would heap upon our University ar
morial shield. He is the poetic stock whence all the buds of inocu
lation have been taken, according to Dr. Pusey's own testimony, whose
dedication of the notorious Fifth of November Sermon affords a speci
men of penmanship worthy of a Hebrew scholar, mixed up with the
sophistry peculiar to his own school. f
* The lesson appointed to be read on the days of the founders and benefactors —
Ecclus, 44. 1 verse.
+ To the Rev. John Keble, M. A., Professor of Poetry, and late Fellow of Oriel,
who in years past unconsciously implanted a truth which was afterwards to take
root, himself the dutiful disciple of its antient guardian and faithful witness in word
and action  the University of Oxford, this Sermon is inscribed with every feeling of
respectful and affectionate gratitude for this and many other benefits, — [Dedication to

.52
If, therefore, it be clearly proved that our University members are
dividing into sets, and following or setting up private individuals as
their captains, instead of ranging themselves under the banner of a
common cause, though the process resorted to should appear novel, and
almost bordering on the ridiculous, it is certainly not altogether an ex
ercise of culpable curiosity to scrutinize the names or the armorial
bearings of the new generals, captains, &c. of their regiments.
The fashion of the day has denominated the faction — the Puseyites,
and their creed — Puseyism ; and well does it suit the followers of this
leader, for his crest serves as a key to the mystery of iniquity now
working, being a Cat passant,* the natural history of which animal is
too well known to need any remark, and how applicable to the stealthy
growth of this heresy is as obvious to all who have eyes to discern the
state of the times.
The treatment that our other professor has experienced at the hands
of the University is equally deserving of public notice, and is repre
sented, in the plainest symbols, upon his splendid shield.f His crest
bespeaks him faithful to his post under the Ul-applied line ; and when
the knot is untied, the barrier removed, and the watchman set free,
doubtless the discipline, galling though it has been, will prove him
one that needeth not to be Eishamed. Neither does he rush forth from
the Eagle College (our Queen's own peculiar care), or boast of his
descent from a stock of eagle-like progenitors, without the overruling
hand of a special Providence exerted in these perilous times. O that
it should be said of us, so favoured by Providence, so replete with
stores of learning and science, and with so much talent among our
rising generation, that either in politics, ethics, theology, or science, to
follow the leader was the order of our march !
But while all these things are going on, unstable souls are being be
guiled, others perishing for lack of knowledge, and the pure, the
holy, the honest and sober, religion of Jesus Christ, glowing with the
fervour of an eternal love fiowing from the Father, embodied in the
Fifth of November Sermon. ] Arians of the Fourth Century, by the Rev. J. H.
Newman, inscribed to the same individual. One volume of his Sermons, dedicated
to Professor Pusey ; another, to Archdeacon Froude. The volume on Romanism
and Popular Protestantism, to Martin Routh, D.D., President of Magdalene Col
lege. A work on Justification, circulated with the name of the Bishop of Oxford
to recommend it as deserving the notice of the clergy of the diocese, &c. &c.
* Pusey, Gu. — Three bars ar.
Crest — A leopard passant proper.
Pusey (inJBerkshire. ) The same arms.
Crest — A cat passant ar.
(Edmonson.)
See also an amusing correspondence in the " Gentleman's Magazine," on the ety
mology of the word Puss or Pussey, as a terra applicable to the whole species, and
in reference to the Pusey Crest.— Vol. 69, part 2, p. 1024, 1126-9.
f Hampden. — Ar. a saltier gu. between four eagles displayed az.
Crest — A talbot passant erm. colliired and lined gu. the end of the line tied in
a bow knot, and over his back.
Another crest — An eagle's head erased az.— (Edmonson. )

5.3
Son, glorified in the Spirit of grace and supplication, is cast forth as a
rotten branch, and counted as an unholy thing. Instead of natural
affection to the children of a common parent, behold enmity ; instead
of holy boldness, guile and deceit ; instead of zeal for the honour of
.Tehovah and his word of truth, behold substituted the authority of the
creature, undue attachment to the ceremonies and forms of man's ap
pointment; instead of an unction from the Holy One, and a name as
ointment poured forth, the dead flies cause the ointment of the apothe
cary to send forth a stinking savour, and a pla-ster is medicated that fills
the unhealthy soul with putrifying sores and filthy ulcers ; and we have
to deplore a pallid body, a distorted intellect, and a clay-cold soul. It
carries upon its brow the plain mark of its origin, and shews that it is
of the earth, earthy, and not from above, from the Lord of heaven ; for
his " kingdom is not meat and drink, but righteousness, peace, and joy
in the Holy Ghost."
Are these things now, for the first time, laid open before the reUgious
world? Alas! no; it is a subject that has made rauch talk among
that class called evangelicals ; but has it produced any fruit? May
we not use the unfeeling and odious language of their departed scribe
and apostle, and say, many of the evangelicals are gone a whoring* after
the apostolicals, — nay, they have the audacity to vaunt here, in Oxford,
that one of the evangelical bishops has turned aside after them ; but it
is scarcely possible that many from the Cambridge University, whatever
there may be with respect to the Oxford divinity students, can be so de
ficient in the perceptives as to follow any such blind guides.f The writer
of this pamphlet has much reason to believe the report of some of the
illuminati among that section of the protestant church who say, that
he is as much in the dark as the party he is assailing. There is one
advantage, however, arising from such a position, — namely, seeing from
the ambush all the movements of a common enemy. The object of
the Christian soldier must be, simply, the good of the militant body,
without overweening attachment to any of the colours of a private
band ; and though the use made in these pages of the banners and the
armorial shields may be misrepresented by those whose eyes are
holden so that they cannot see ; though they may ,shew, logically, that
heraldry is not theology, the days are near at hand, when each must
be found fighting under some banner, and dreadful will be their portion
who are not found ranged under the banner of Christ.^
* (e. 6.) Feb. 25, 1835  In  , the other day, in the absence of our friend
P .... the rural dean and the clergy " went a whoring" after the Wesleyans, Mo
ravians, and the whole kit, besides to concoct a joint plan of general education; and
very cozily they were going on together when he arrived the other day — Froude's
Remains, p. 401.
+ They assert at Cambridge that themselves supplied the martyrs, and that Ox
ford lio-hted their funeral piles ; and if such a march of Catholic tradition be kept
going,''we may expect shortly to see a halt made for a similar purpose.
t Pirie, in a dissertation on the Hebrew roots under the head nsa makes the
following'remarks :  " The increase of knowledge, or the enlargement of our ideas, is
still called edification, or building us up in knowledge. This phrase is very antient,
1>3 a derivative of n:3, meant to instruct, to make, to understand. Hence it came
H

54
It is passing strange, that men, with their eyes open, should stand
before this misguided troop, and endure that a volley of dust and
ashes should be sprinkled upon their very faces. Their genuflexions,
their fastings, their penances, their forms and ceremonies, their gas-like
theology, their setting up of abominations in their secret chambers, and
their idols in the churches and chapels, with their fuss about dresses
and the mathematical position of the body, ought to be matters of
comparative indifference, while there are so many essential things that
demand public notice.
And after all that has been said and done, who are the upstart leaders
of this rebel faction ? what right by station, or by actual fitness, for the
office they aspire too ? What greater claim has a Canon of Christ
Church than a Chaplain of the same society to the important office of
pilot to the Church of England ? Or what greater claim have any of
the leaders of this loud-speaking confederacy to the usurped privilege
of teacliing the youths of the academy, than an officiating minister of a
small village may as reasonably aspire to ? These men know nothing,
or next to nothing, of ministerial labours, except in theory. They are,
however, deserving of pity more than of blame ; for if there were not
found those who set them up, they had come into, and gone out of, the
world as quietly as many an abler divine and more learned bookworm
has before thera. It is to the in and out followers that the stigma (if
there be any elsewhere — in Oxford, they glory in their shame) is to be
attached, and the sooner they cease to halt between two opinions the
better for all parties. If Baal be God, and Babel his lodging-place, let
thera cleave to him ; but if Jehovah be Lord and God, and Zion his
dwelling-place for evermore, let us follow him. That in this particular
there is a congeniality of sentiment between the advocates for, and the
to denote an edict, or public proclamation; q. d.. Be it known unto all men. The
Latins used it to signify a proscription, or edict of outlawry, in their hannuum,
from whence the persons outlawed were called hanniti. The Belgie bannen, to
curse, and the Saxon ban, had the same sense ; and from these come our English ban,
to ban, as our banishment, to banish, are derived from the Latin banniti, bannire, to
banish. Hence, also, the seat of judgment was called bancus, Lat. ; bene. Sax. ; bone,
Dan. ; banck, Bel. and Teut. ; banc, French ; hanco, banco, Italian; and 6encA, English.
Hence, also, the form of banishing, or expelling, a scholar from Oxford, which is
generally done by afiSxing the sentence to some public place, is called, bannitus ;
and all outlaws, robbers, &c. , are termed, in Italian and English, banditti, as these
wretches are generally guilty of murder, which subjects one to the ban, or execration ;
hence the Islandic bane, murder, and our bane, to bane, baneful, &c. The general
idea of a public proclamation is still obvious in the ecclesiastical sense of the word
banns, — that is, a public intimation in church of an intention of marriage between
two parties. ( Doubtless the clerical and the legal bodies wear an article of dress called
banns, or bands, to intimate that they are set apart for the purpose of public instruc
tion, white being an emblem of the mind as the dark colour is of the body.)
As the flag, or ensign, of an army, not only is its badge of distinction, but its
erection was antiently accompanied with banning, or a proclamation of war against
the enemy ; hence banner, French ; bandum, Latin ; bandiare, Italian ; banner, British
and English. During the continuance of the feudal system, all who refused to
attend the military standard were outlawed, or banned ; hence the ban of empire.
This was a very antient custom. " Curse ye Meroz, curse ye bitterly the inhabitants
thereof; because they came not to the help of the Lord, to the help of the Lord
against the mighty." (Judges, v. 23.) — Pirie on the Hebrew roots, pp. 9, 10. Edin-
lurgh, 1807.

55
open repudiatorof, the Oxford popery, is sufficiently obvious now, since
this party has thrown off the mask, and removed the veil, by exposing
to the gaze of an astonished public the remains and the mouldering
ashes of their departed fellow-agitator. And well does his name
designate his place in the midst of them— ^poD^of, "vanity." He
is gone, and his place shall know him no more; he is perished from
the way. See his own definition of his name.*
And in sober sadness, what mean these " fastings and abstinence ?"
Surely the public is not so deficient in a knowledge of physiology to
need that much be said on this head. To whom is fasting, used
scripturally, a self-denial ? Not to those who make intellect their
idol, whose object it is to gratify the yearnings of philosophy. Spare
diet is necessary for the body, when the mind is kept in a state of
excitement.f The most eminent sect of heathen phUosophers lived
upon herbs only. The self-denial of animal food is felt by those whose
fallen humanity partakes more of the balance of the physical over the
intellectual faculties. To these it is uphill work ; but to the metaphy
sical disciples of either Oriel or Aristotle, fasting is rather a shunning
than the taking up of the cross. And the natural man, with his infidel
eagle eye, sees through all this shew of wisdom in will-worship, and
humUity, and neglecting of the body, (ed£\odpr](7Kel(} Kal Ta7reiyo(ppo(rvvri
Kal a<peiSi<f truj/iaTos,) and holds up to merited contempt the sophistry of
their practical devotions.
How far a person may be abstemious and regular in his habits of
life, without being guided by any moral or self-denying principle,
much less infiuenced by a desire to promote the glory of God,
Oxford, at least, has instances afforded it each year during the season
of boat-racing on the river, when such a system of training is sub
mitted to hy the candidates for an honourable place among the flags on
the river:j: as would, upon the high motive of bodily health, or the
* (y. 12.) Feb. 1, 1826. — Crede mihi, idem sum ille ^pov^og, qui utroque pede
claudicans e scholis evasi : me in nulla re scholastica, ex illo tempore usque ad hunc
diem, sentio profecisse. Immo etiam vel retrogressus fuisse videor." — p. 194.
(Translation.") Believe me, I am that self-same ^poS^og Froude, (or empty fellow,*)
who came out of the (examination) schools limping on both feet at once (alluding to
his having obtained only a second class in classics and mathematics.) I do not think
that I have made progress in any literary pursuit from that period up to this very
day ; nay, I rather seem to have taken a retrograde movement.
(y. 10.) Dec. 6. 1825. — Please to look, when you are in a humour for it, in
Medea, 705, where JEgeus says, eig toUto yap drj ^poiiSog etfii irag iyii. The
commentators cited by Elmsley have fumbled much about it, and some of them I
do not understand ; but may it not mean, " For as to my name continuing in my
posterity, in that respect I am clean gone." If £i£ roiiro will bear this signification,
it is certainly prettier than as it is commonly explained. — p. 189.
t See a treatise of Andrew Combe, M.D., on the Philosophy of Digestion, espe
cially about page 300.
t " Boat Racing. — On Saturday, the second race for this season took place ; the
Worcester boat was taken off, and the Christ Church bumped St. John's. On

* Perhaps puzzle-head would express the meaning of the writer better, as it fre
quently occurs in his writings. " I bave nothing to do in the shape of an argument
since I left Oxford, and as I am getting decidedly [puzzle-headed], I hope I shall
keep clear for the future, if it was only for the credit of my cause." — p. 218.

56
highest principle of spiritual discipline, be regarded by each of them
as irksome and foolish in the extreme; and yet the morals of the
stagyrite, backed by the metaphysics of Oxford, being congenial with
those lower and animal propensities of our nature, take so deep a root
in the heart, that the short-lived pleasure of a few raoraents of popular
applause and the encouragement of the idle bystander, is sufficient to
do that which the united voice of reason and Revelation may have in
vain essayed to accomplish. Alas ! what eye, beaming with love and
compassion for the infirmities and temptations to which the youthful
raind is subject, can look on unmoved upon scenes like these, rauch
less find any pretext for such a misapplication of the muscular powers
ot the human frame ! Alas I how many a manly and noble form has
disappeared from its sphere of action, even since the present writer
first walked on the banks of dishonoured Isis I How many a crew
has been thinned by the unsparing hand of the common enemy, whilst
others, victims to this ruling fashion, are dragging on a miserable
existence, diseased in body, or ofllicted in mind, that may date the seed
of corruption as flrst developed by that foolish gratification of the
animal propensities so grossly misapplied. The watchman has had
his eye tearfully fastened there also, and hesitates not to give warning
of the guilt incurred by such proceedings.
Had the followers of these Oriel agitators possessed any real self-
denial, the past year had exhibited some symptoras at least. It is in
the intellect they exalt themselves, and in that high place alone they
fall down and worship. Had their learning been that of .lesus, and not
of Aristotle, they had reasoned privately, as men not untouched with the
ieelings of mutual infirmity, or as brother ministers, with the writer of
these pages, and stated, that they thought him in error, and warned him
of his danger, and entreated him to weigh well the consequences; but no
such treatment has he experienced at their hands. In their inordinate
self esteem, beguiled by their high reasoning faculties, they have neg
lected the apostolical rule, though they walk in the guise of apostles.
They treat him as "a heathen man and apubhcan," withoutfirstcomply-
ing with the injunction of him they call Master.* There is, indeed, from
Tuesday, the Merton bumped B asennose; and on Thursday, the Christ Church
gentlemen withdrew their boat, and the Merton bumped St. John's. On all three
evenings there was exceedingly good racing, especially between the first two boats,
Exeter and Balliol ; but the one to come off this evening will excite greater interest
than any that has yet taken place, in consequence of the Merton having bumped boats
on the last two evenings, and being now third. The racing between that, the
Balliol, and the Exeter boats, is expected to be exceedingly good. The following is
the order in which they now stand: — 1. Exeter; 2. Balliol; 3. Merton; 4. St.
John's; 5. Brasennose; 6. Trinity; 7. Magdalen Hall." — (Oxford University
Herald, June 16, 1838.)
Not only are the flags of each boat hoisted on the staff, but the royal flag of
Great Britain, on the day of the boat-race, is seen waving close to Folly Bridge on
the opposite bank of the river Isis. And, however ignorant Oxford may be of the
meaning and use of their academical symbols and colours, or those recorded in God's
word, they are not likely to plead ignorance of the meaning of those floating over
our river — for they glory in their shame.
* Moreover, if thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: if he shall hear thee, thou hast gained thy brother.

57
many of them, much apparent and doubtle.5S real kindness manifested
towards him in private, for which, as from one naturally of a warm
heart, they have their reward; but by the orders issued from head
quarters, or the sympathetic chord of the grand junction influence,
their unanimity of sentiment — on public raatters they are unanimous,
for practically it is — " Answer him not." Some of them, indeed, go
so far as to shake their heads significandy, and point to the forehead,
and say, " Ah, poor fellow ! he means well, but is a little touched
here." Would that it were as easy to account for their proceedings ;
but, alas 1 when on the one side there is an unit, on the other a
thousand, perhaps ten thousand, the argument could not be supported,
even upon the upside-down system of their flourishing logical theories.
But, ere the chapter is closed, we must have a word with the de
serters in the camp. With them the greatest difficulty is to be appre
hended, for, on all sides, there is a positive tendency to set up man
against God the Father, and human authority against God the Son, in
his written word, and the commentaries of uninspired men against the
perfect teaching of God the Holy Spirit, What are they doing all
this while? It is in this particular point that the confronter of the
" Popery of Oxford" has been most perplexed, but is now satisfied
with the experiment made — though to himself, personally, a painful one.
They judge by outward appearances, and therefore their conclusions
are unrighteous. What is being done by those who are evidently like
the Israelites when Goliath stalked before the armies of the living
God, trembling for the ark of the covenant ? Why ! cowardly look
ing on ; or hurling, like the bushfighter from behind the hedge, their
harmless or bitter shafts amidst the ranks of the enemy ; or, perhaps,
expecting to neutralize the poison disseminated through the system by
their half-and-half recipes. What means that " tract opposition fac
tion'' ?* They are more despicable than the enemy they profess to face ;
for the one has God's Word on their side, and his patronage to en
courage them — the other has neither. What those bitter attacks, made
after their own stealthy fashion, by means of magazines, reviews, and
newspapers? Where any sacrifice of property, or hazard of an honour
able and honest name ? What must the worldly-minded and the
political partizan think of a religion that brings forth such fruit as this ?
or what value can they be expected to attach to the name and office of
that Lord and Saviour, for whose glory his avowed followers are so
unwilling to stand up and fearlessly and openly vindicate when so insi
diously assafled ? It is far from unlikely (though of but little compara
tive use to make any inquiries into the matter) that the skirmishers are
chiefiy from the Sister University, who, though wefl versed in the scho
lastic part of the physical sciences, feel themselves incompetent for an
But if he will not hear thee, then take with thee one or two more, that in the mouth
of two or three witnesses every word may be established. And if he shall neglect to
hear them, tell it unto the church : but if he neglect to hear the church, let him be
unto thee as an heathen man and a publican. — (Matt, xviii. 15 — 17.)
* These tracts are headed, " Plain Tracts for Critical Times, by a Body of
Clergymen'' ! I !

58
open conflict with the common enemy, who, with a staff like a
weaver's beam, is wielding over their heads the airy sciences.
Previous to his writing his former work, the author took a journey to
Cambridge, on purpose to spy out the land, and since that time he has
obtained a deeper insight into the working of their system, as well as
that of his own University, and is satisfled as to the accuracy of his
own inductive reasoning.* It is well to know who are in the open field
and prepared for the fight ; the battle is the Lord's, and when the
enemy comes in like a fiood, and he lifts up his banner against thera, his
hidden ones will come forth, and leave their own party-coloured flags,
and join themselves to him only, under his unfurled banner of love.
We are fast approaching to a crisis (and no one thinks now of disput
ing this point) ; an attempt is made to set up the Church of England
(or rather an Apostolical-succession church), in the same way as was
made to set up the Jewish church as the only church, or rather, as a
mistress of the keys of the kingdom of heaven.f And as we know the

• The author has made allusion to the two Universities of Oxford and Cambridge,
because to them God in his providence has entrusted the publication of his word,
and they may be regarded as the Urim and Thummim of our nation, the fountains
of light and moral truth ; but the savour appears departed, and the Bible gone
forth and passed away to others, who will make a proper use of it. The forms
remain, but the breastplate of those whose lips should keep knowledge is no longer
bright and filled with the presence of Jehovah, and it is too late to stand up for
privileges and contend for our supremacy, when we have nothing else to appeal to
but forms and symbols we understand not, and statutes, whose letters we may adhere
to, or depart from, as the case may be, but whose object we neither appreciate nor
study to fulfil. Let the one beware lest it graft the upas tree of Babylon upon the
olive branch of the gospel, and the other be careful lest it find, in the end, tliat the
light of science prove the lightning of destruction.
In drawing attention to the subject of symbols, the author is fully convinced of the
notice be is likely to meet with from a variety of sources, and more particularly,
when be bears in mind that a very large portion of the community is cemented
together by a most intricate system of symbolizatlon, the proper meaning and appli
cation whereof they appear, if one may form a judgment from their lives and con
versation, to be as much in the dark about as either Oxford or the Papacy are;
for unless their Masonic temple have as its foundation and top stone Jesus Christ,
whose body is typified in the tabernacle of Moses and the temple of Solomon, " their
labour is but lost that build it," unless, moreover, the warmth of their fraternal
salutes enter farther than the seat of natural sympathy and affection ; they under
stand as little of the real meaning of the signs they interchange, as the carnal man,
when he places a ring of gold upon the finger of the bride, understands of the mystical
union of Christ and his church.
+ At the same time Eleazar, the son of Ananias the high priest, a very bold youth,
who was at that time governor of the temple, persuaded those that officiated in the
divine service to receive no gift or sacrifice for any foreigner. And this was the
true beginning of our war with the Romans ; for they rejected the sacrifice of Csesar
on this account. And when many of the high priests and principal men besought
them not to omit the sacrifice, which it was customary for them to offer for their
princes, they would not be prevailed upon. These relied much upon their multi
tude, for the most flourishing part of the innovators assisted thera ; but they had
the chief regard to Eleazar, tlie governor of the temple.
3. Hereupon the men of power got together, and conferred with the high priests,
as did also the principal of the Pharisees, and, thinking all was at stake, and that
their calamities were becoming incurable, took counsel what was to be done. Ac
cordingly, they determined to try what they could do with the seditious by words.

59
end of the former, and have on record the proximate cause of its being
swept ofl' from the land of Canaan, even closing the temple of God
against other nations, so we may anticipate the result of the efforts
of this influential faction, which, as England's scourge, is supplying us
with a proximate cause, though far less ostensible than they had, even
the cutting off as an accursed thing the intellectual congregation of the
lion-hearted church of the north in Scotland. Their raanceuvres have, it is
true, been checked by the policy ofourmetropolitan bishop, backed, doubt
less, by the primate ; and the sophistry of the movement baffled by an
act of open justice,* But the iron is still reddening in its carefully inflated
furnace, and the end will at last be obtained. We have political bias
against them in the wilderness of the people, and open hostdity from
traitors in the camp. One of the scribes of the separation has, in as
plain terms as the Whately school can indite, denounced the Church
of Scotland as being no part or parcel of the Church of Christ. See
a Treatise on the Church of Christ, designed chiefly for the use of
students in theology, (just published), by the Rev. W. Palmer, M.A.,
Worcester College, Oxford.f Thus we have another individual
brought upon the stage of action, and identifled with this busy faction.
Concerning this party faction, it may not be uninteresting for the
public to be informed, that he was educated in the University of
Dublin, and incorporated at Magdalen Hall, and thence migrated to
his present college. And if the University of Oxford should ever
have reason to regret that she has thus permitted a stranger to spy out
her liberty, and to settle within her walls, make use of her noble
printing machines,^ and occupy the responsible office of select preacher §
to her students, it may well be looked upon as a just retribution for
having furnished Ireland with a Whately as an archbishop of Dublin,
who has been adding to the discord of that affectionate and warm
hearted nation, by warping, through logical subtleties, the fundamental
and assembled the people before the brazen gate, which was that gate of the inner
temple (court of the priests) which looked towards the sun-rising. And , in the first place,
they shewed the great indignation they had at this attempt for a revolt, and for their
bringing so great a war upon their country ; after which they confuted their pretences
as unjustifiable, and told them, that their forefathers had adorned their temple in
great part by donations bestowed on them by foreigners, and had always received
what had been presented to them from foreign nations ; and that they had been so far
from rejecting any person's sacrifice (which would be the highest instance^ of im
piety), that they had themselves placed those donations about the temple which were
still visible, and had remained there so long a time ; that they did now irritate the
Romans to take arms against them, and invited them to make war upon them, and
brought up novel rules of strange divine worship, and determined to run the hazard
of having their city condemned for impiety, while they would not allow any foreigner,
but Jews only, either to sacrifice or to worship therein, — Josephus' Wars of the Jews,
Whiston's translation, book ii. chap. 17, sec. 2 & 3.
* See debate in the proceedings of the Christian Knowledge Society, on the
subject of the admission of the bishops of the episcopal church in Scotland to the
membership of that influential body.
f Vol. 1, part 2, chap. 10.
i Palmer's Antiquities of the English Ritual is a work which holds a high place
in the list of books recommended by the inculcators of the doctrines of the " Tracts
for the Times," and is printed at the University Press. 1832.
§ Nominated in Michaelmas Term, 18.32.

60
strings of her ancient harp. Ireland could well spare raore of her
pflgriras, and if the party wants the shadow of a name, they have it
in him to some purpose, for he holds to this association the office of a
Palmer,* and if he be styled " the apostle of the ritual," he occupies an
important sphere in their church; and well is he associated with a
namesake in the college of St. Mary Magdalen, who has introduced,
and is still wearing, the objectionable weeds of primitive antiquity.
It may reasonably be a matter of inquiry from without, whether
any effort is being made on the part of those in power and office to
put down these men, or lessen their moral influence? Shall it be re
sponded in the negative, unless the late sermonf preached by the Lady
Margaret professor of divinity, in which he is reported to have openly
censured the dograas of this party, be regarded in that light. The
remedy, notwithstanding, is simple, and each college, without any exer
cise of despotic power, might obviate the difficulty. The University in
itself is a tolerant body as the church to which it is appended, the
power of regulating the whole being equally distributed through the
several parts, not lodged in the hands of an individual. The Vice-chan
cellor has only the power of suggesting to the heads of the respective
colleges and halls, but each have, individually, the influence and au
thority sufficient to be a check upon all the undergraduate members of
their societies. There are two simple and easy methods by which an
effectual check might be placed upon the wanderings of their mem
bers towards the poisonous vicinity of these our " upas trees ;" either
by private admonition, which, upon the profession of themselves as
advocates of passive obedience, might, in most cases, be sufficient, or
else, by supplying them with means of grace and theological instruction
within their own walls at the hours when these seductive proceedings
are going on in the church of St. Mary the Virgin, and other churches at
Oxford. That such a proposition is not novel, the history of scarcely ten

* Palmer [from palm], a pilgrim ; they who returned from the Holy Land carried
branches of palm. — (Johnson.)
f This sermon has been published since the above was written, under the ap
propriate title of " The Revival of Popery,'' and if such be the sentiments of
those divines in the University who are opposed to the Oxford Tract Committee,
we need not feel surprised at the promptness with which the Rev. Mr. Newman
has got up an answer to it, for they ditfer in nothing except in that the one belongs
to the old high church school, and the other to the new, the variation being that of
time only ; the one, satisfied to keep up an intercourse with Babylon by the old,
steady, and approved method of travelling ; the other, by taking a hint from the
times, like the stage-coach and the railway conveyance in our intercourse with mer
cantile towns and districts, the question being, not whether the travelling is to be kept
going, but who is to have the monopoly. Tlie Lady Professor of Divinity would
have been more correct in his title to the said discourse, had he headed it, *' The
Revival (or Resuscitation) of the Popery of Oxford," inasmuch as the party in ques
tion are only the sinews and flesh superadded to the dry bones now beginning to
shake once more. And it may truly be looked upon as an important and interesting
document, as it bears the impriraatur of the university press, and affords, at the same
time, the most conclusive evidence as to the real nature and dangerous tendency of
their theological refinements and logical subtleties ; more particularly when we bear
in mind that the individual who thus openly and avowedly assails them is so nearly
allied to them in all the principal features of their creed.

61
years will attest. Both the society over which the Vice-chancellor pre
sides (Brasennose College) as well as the college whence all these
strifes and divisions proceed, can furnish materials in confirmation of
this assertion. How far they were successful in keeping their students
from frequenting a church (St. Ebbes) where they imagined heresy
was then taught is a matter better known to themselves. But looking
at the subject legally, logically, and equitably, they have no just cause
to complain of a faihire of the remedy until they have first given it a
fair trial.*
Since the first part of this work was published, another string has
been added to the Lyra Apostolica, for truly they are a type of the
procession of the times. Mr. Newman assembles his votaries now, on
each Lord's day morning, at seven o'clock, for the purpose of partaking
of the Lord's supper, whether by the sound of a bell, or in small or
large numbers, the writer does not think it of sufficient importance to
investigate; for to retail all their whimsies were a trade requiring many
fellow-labourers. But sufficient raay be gathered from the public prints
to infer that they are both in earnest, and also from among the wealthy
inhabitants, or sojourners, of the place, inasmuch as the alms furnished
at that time amount to such a sura, that he is able to pay over to one
society sums to the amount of 30/. and upwards.
Again, in respect to the morals and progress in learning among our
junior members, facts are equally astounding, and prove that the
theory cautiously advanced in the former treatise of the author has
been substantiated by subsequent facts. As long as these subjects are
permitted to sow dissensions among our youths and divide them into
factions, though the most solemn mysteries of the Christian religion
become topics of conversation, like the ordinary politics of the day, —
though they abstain from breakfast parties twice during the week, and
keep other days appointed to be observed by the church, — though they
may occasionally, over their wine, indulge in such toasts as " Arch
bishop Laud's health, in solemn silence," &c., &c., nothing else seems
to be gained by the alteration, except a shifting of externals, partaking
of a form of godliness without any of the power thereof displayed ;
and if these views, now dominant among us, have given an impetus to the
intellectual powers of the young students, the consternation caused by
a wholesale rejection of so many candidates for the B.A. degree at the
last examination is a mystery that otherwise cannot be solved, unless,
indeed, there may be brought in unawares from the schools of the
separation some of the individuals who make up the examining repre
sentatives of the seven liberal arts and sciences.
* Whether the leading men in the University are aware of the number of works
published by Roman- catholic tradesmen that are circulated among the members of
the University, may be perhaps doubtful ; but they cannot be ignorant that their
principal, " the orthodox," bookseller does not scruple to keep upon his shelves a
large supply of those seductive and subtle volumes. But as they have tied up their
theological Watchman, and he dares not open his mouth as a judge or counsel in
cases of heresy, they must at last suffer the consequences of plucking out the right
eye ; for it will be too late to confess their error when they are bound hand and foot
by the crafty enemy.

(i-2
That this speculative divinity has not had any beneficial influence
upon the classical studies of the members of Oriel Coflege, may reason
ably be inferred, from the few names that have appeared among the
successful candidates for high academical honours during the three or
four past years, and especially during the last year.
And it may also be a subject not undeserving investigation, to ascer
tain whether the learned body is doing anything to counteract the
poison infused into our libraries, public and private, by the industrious
zeal of this party. Do we not need a theological examiner to inspect
the antiprotestant publications, old and new, which are being circulated
through the means of this association ?* Another volume of the Tracts
for the Times has been completed. Mr. Newman has taken upon him
self the office of editor of works, which, to say the least of them, are
after his own heart, neatly got up, ornamented with vignettes of the
virgin and child, angels in various attitudes, crosses in sundry forms,
&c. &c. — fvidently ad captandum. They contain, it is true, much
good, but that is no guarantee that they contain not very much evU ;
they would not dare to put forth unmixed poison, else the inteflect
would loathe the hand that supplied it. Their books are like their
sermons — a system of pulling down in the night whatever they may
build up in the day, putting here and there, to begufle the doubting
soul, a bit of patchwork divinity, taken from the gospel of the Iiord
Jesus Christ. t
In the theological world they are just hke the town and country
folk in regard to a supply of bread — the townsfolk become so habituated
to the adulterated supply of their bread-manufacturers that they
cannot discern the difference between what is pure and what is mixed,
nay, they give a preference to that diet which, to the digestion of the
uninitiated, is, in its effects, not unlike the most unwholesome drug. And
if our University is careful of its privilege in appointing from its graduate
members those that shall inspect the provisions brought into the market
place, it is not very much at variance with its character as a learned
body, that it appoint those who shall inspect the provisions introduced
for sale among its literary merchants, more especially as the power
lodged in their hands is so extraordinary.
These facts being of this character, it is high time that all interested
in the temporal and eternal welfare of our much-to-be-pitied junior
members, should bestir themselves, that they may strengthen the hands
of our executive (now taking the alarm) by sending up a remonstrance
against these fearful innovations. The writer trusts, however, that none of
the facts adduced herein will be depended upon solely on the authority
of an individual, who has no other claim to notice than a humble name
and an honest reputation among his acquaintance. Let an inquiry be
made, and let steps be taken decidedly, and in a Christian spirit, or the
consequences may be more fatal than even present appearances
warrant us to apprehend. Let all interested in the welfare of their
• See Note ( B. ) at the end of the work.
t See the definition of Arminianism, "Popery of Oxford," Appendix I, p. 6.

63
children, and relations, and friends, in this place, attempt something to
remedy the grievances complained of, and if the public can, after a
diligent search and careful examination, flnd no abler or honester
champion than the one now entering the lists who will grapple with
the fearful adversary, they have only to patronize his writings, and they
need not be under any fear that he will slumber at his post, or shrink
from the united volleys of the common enemy. He has been twice seven
years amidst the cold atmosphere of Oxford, an attentive, though silent
watchman, and he consequently knows all their tactics, and trusts that
he has an equal (cseteris paribus) chance with the ablest of them of
obtaining a sufficient insight into any of the seven arts and sciences that
they raay resort to, so as to tie their literary stores together, like the son
of Manoah, the pride of the tribe of Dan, did, when he sent their own
foxes coupled, and bearing with thera those torches that burned up all
the standing corn of the Philistines; or, if they prefer that method of
treatment, he will not refuse to make use of their own philosophies for
the same end as the Oxford scholar did (as the legendary tale describes
the fact), when, being assailed by the wild boar in Bagley wood, he
thrust a volume of Aristotle down bis throat, and strangled him.
A candle, lighted by the power of Jehovah, need only be raised by
himself to its proper place, to shew that he is " Lord and God," and that
" we have the treasure in earthen vessels, (in pitcher.s, like Gideon and
his handful of tried warriors,) that the excellency of the power may be
of God and not of us." To Him does the writer look to bless his la
bours ; He alone is able to make him stand before the enemy, and give
him favour among his brethren ; to Him, as is most due, be all the glory
and all the praise.

64

NOTES.

NOTE (A.) page 38.
The subjoined extracts are given to shew the speciousness of the
metaphysics that entice unto infldelity, as both superstition and its
opposite evil resort to the same expedient to clothe their naked and
otherwise disgusting skeletons ; viz., basing their argumentation upon
false premises, or taking for granted what neither has been nor can be
clearly demonstrated.
Man is evidently a progressive being ; and the Creator, having designed a higher
path for him than for the lower creatures, has given him intellect to discover his own
nature and that of external objects, and left him, by the exerci.se of that intellect, to
find out for himself the method of placing his faculties in harmony among themselves,
and in accordance with the external world. Time and experience are necessary to
accomplish these ends, and history exhibits the human race only in a state of pro
gress towards the full development of their powers, and the attainment of ration.il
enjoyment 
The simple facts, that the Creator has bestowed on man reason, capable of dis
covering his own nature, and its relations to external objects; that He has left him
to apply it in framing suitable institutions to ensure his happiness ; that, neverthe
less, man has hitherto been ignorant of his nature and of its relations; and that, in
consequence, bis modes of life have never been adopted from enlightened views of his
whole capacities and qualities, but sprung up from the instinctive ascendancy of one
blind propensity or another — warrant us in saying, that a new era will begin, when
man shall be enabled to study his constitution and its relations with success j and that
the future may exhibit him assuming his station as a rational creature, pursuing his
own happiness with intelligence and design, and at length attaining to higher grati
fication of his whole faculties than any which he has hitherto enjoyed 
In our own country, two views of the constitution of th eWorld and of human na
ture have long been prevalent, differing widely from each other, and which, if legiti
mately followed out, would lead to distinct practical results. The one is, that the
world, including both tbe physical and moral departments, contains within itself the
elements of improvement, which time will evolve and bring to maturity; it having
been constituted by the Creator on the principle of a progressive system, like the
acorn in reference to the oak. This hypothesis ascribes to the power and wisdom of
the Divine Being the whole phenomena which nature, animate and inanimate, ex
hibits ; because, in conferring on each part the specific qualities and constitution
which belong to it, and in placing it in the circumstances in which it is found, He is
assumed to have designed from the first the whole results which these qualities, con
stitution, and circumstances, are calculated in time to produce. There is no counte
nance given to atheism by this theory. On the contrary, it affords the richest and
most comprehensive field imaginable for tracing the evidence of Divine power, wis
dom, and goodness, in creation.
The other hypothesis is, that the world was perfect at first, but fell into derange
ment, continues in disorder, and does not contain within itself the elements of its
own rectification.
It appears to me extremely difficult to reconcile these conflicting views.
The theologians who condemned the natural world lived in an age when there was
no sound philosophy, and almost no knowledge of physical science ; they were una
voidably ignorant of the elementary qualities of human nature, and of the influence

65
of organization on the mental powers — the great link which connects the moral and
physical worlds. They were unacquainted with the relations subsisting between the
mind and external nature ; and could not by possibility divine to what extent indivi
duals and society were capable of being improved by natural means. In the history
of man, they had read chiefiy of misery and crime, and had in their own age beheld
much of botli. They were therefore naturally led to form a low estimate of human na
ture, and to expect little good from the development of its inherent capabilities. These
views appear to me to have influenced the interpretations of Scripture which they
adopted : and these, having once been entwined with religious sentiments, have des
cended from generation to generation : in consequence, persons of sincere piety have
for several centuries been induced to look down on this world as a wilderness,
abounding with briers, weeds, and noxious things — and to direct their chief atten
tion, not to the study of its elements and their relations, in the hope of reducing
them to order, but to enduring the disorder with patience and resignation, and to
securing, by faith and penitence, salvation in a future life. It has never been with
them a practical principle, that human nature itself may be vastly improved in its
moral and intellectual capacities, by those means which Physiology and Phrenology
have recently opened up to us ; or that human nature and the external world are
adjusted on the principle of favouring the development of the higher powers of our
minds; or that the study of the constitution of nature is indispensable to human im
provement ; or that this world and its professions and pursuits might be rendered
favourable to virtue, by searching out the natural qualities of its elements, their re
lationship, and the moral plan on which God has constituted and governs it. Some
philosophers and divines having failed to discover a consistent order or plan in the
moral world, have rashly concluded that none such exists, or that it is inscrutable.
It appears never to have occurred to thera that it is impossible to comprehend a whole
system without becoming acquainted with its parts : though ignorant of the physio
logy of man, of mental philosophy, of the philosophy of external nature, and of their
relations, these authors have not perceived that this extensive ignorance of the de
tails rendered it irapossible for thera to comprehend the plan of the whole. Hence
they have involved themselves in contradictions; for while it has been a leading
principle with them, that enjoyment in a future state is to be the consequence of the
believer attaining to a holy and pious frame of mind in this life, they have repre
sented the constitution of the world to be so unfavourable to piety and virtue, that
men in general, who continue attached to it, cannot attain to this right frame of
spirit, or act habitually in consistency with it. They have not had philosophy suffi
cient to enable them to perceive that man must live in society to be either virtuous,
useful, or happy; that the social atmosphere is to the mind what air is to the lungs;
and that while an individual cannot exist to virtuous ends out of society, he cannot
exist in a right frame of mind in it, if the moral atmosphere with which he is sur
rounded be deeply contaminated with vice and error. Individual merchants, for ex
ample, cannot act habitually on Christian principles, if the maxims of their trade be
not Christian; and if the world be so unfavourably constituted that it does not ad
mit of the rules of trade becoming Christian, then active life and practical religion
are naturally opposed to each other. Divines have laboriously recommended spi
ritual exercises as means of improvement in this life, and of salvation in the next;
but have rarely dealt with the philosophy of this world, or attempted its rectification,
so as to render these exercises truly efficacious. Their minds have been infected
with the first great error, that this world is irremedi.-ibly defective in its constitution,
and that human hope must be concentrated chiefly on the next. This may be attri
buted to the premature formation of a system of theology in the dawn of civilization,
before the qualities of the physical world, and the elements of the moral world, and
their relationship, were known, and to erroneous interpretations of Scripture, in
consequence, partly, of that ignorance. — Combe's Constitution of Man, pp. 3, 4.
 As history and experience, therefore, concur in proving that instruction iu
God's works is necessary, in addition to revelation, to enable Christianity to produce its
full practical effects, divines would be better employed in patiently inquiring into the
truth of this proposition, and, if they found it to be true, in teaching natural science
to the people, or encouraging others to do so, than in shutting their eyes against the
palpable light of God, and denouncing those who do teach it as infatuated despisers,
if not enemies, of religion. The human constitution, when studied in relation to its

66
own objects, and to external nature, manifestly proclaims the duties of activity and
temperance, of moral, religious, and intellectual cultivation, of affection towards
kindred, with love of our country, of mankind, and of God, as directly prescribed
to us by the Deity ; and above all, it shews that these commandraentsare actually
enforced by Him by means of rewards given for obedience, and punishments in-
flicted for disobedience, in the world which we now inhabit. Is it, then, to treat
the gospel as an old wife's fable, to teach the people knowledge such as this? And
is it a " wretched infatuation" on the part of scientific teachers thus to prepare the
mind by a most pure, invigorating, and elevating cultivation, to receive, profit by,
and practise, the precepts of that very gospel which they are accused of despising?
It is true that, in lectures upon science, Christianity is not taught in addition to the
knowledge that fits the mind for its reception. But why is this the case ? Simply
because to do so is the peculiar and dignified province of divines themselves. It is
the duty of the clergy to teach revealed religion, and this duty they actually perform ;
they have neglected, however, to leach tlie religion of nature; and when others
attempt to supply the omission, it is surely most unreasonable in them to sound the
trumpet of alarm, and denounce their fellow-labourers, not merely for performing
what they themselves have neglected, but for refraining from invading that province
over which, by the sanction of law and the general voice of society, they themselves
are appointed the chief rulers. " Would you reproach the ploughman," said the
lecturer, " who in spring tilled, manured, and sowed your field, because he had not
in spring, and with his plough for a sickle, reaped the crops also? Equally unrea
sonable is this most unfounded charge against us. We are the humble husbandmen
tilling, manuring, and sowing the seeds of knowledge in the public mind, and to the
clergy is allotted the more honourable charge of tending the ear in its growth, and
reaping the golden harvest. It is certain that we journey through this life in our
way to a future state ; and that the cultivation of our mortal nature really bears the
same relation to our preparation for eternity that tillage and sowing in spring bear
to the reaping of the fruits of harvest. It is clear, then, that if we are cultivating,
enlightening, and improving the mental powers of our audiences for this world, we
are fitting them for the next ; and that divines should dovetail their own instructions
with ours, in so far as we disseminate truth, and should carry forward the pupils to
whom we have taught the rudiments of knowledge, to the full perfection of rational
and Christian men. But here the real cause of their hostility presents itself. They
really do not yet know how to do so. Phrenology, which unfolds the functions,
uses, and relations, of the human faculties, and which, for the first time since man
was created, enables him to discover his own position in the world which he inhabits,
is a science, as it were, only of yesterday. It is a recent discovery ; and divines in
general know it not. Physiology, as a science of practical utility, Is as young as
phrenology, because it could not advance to perfection while the uses of the brain,
and its influence, as the organ of the raind, over the whole of the animal economy,
were unknown. Divines, therefore, do not yet know its relations to their own
doctrines. Geology, whieh teaches the past history of the physical globe, is also but
of yesterday ; while chemistry and other physical sciences are all of recent intro
duction to the intellects of the people. The idea of employing these sciences at all,
to the moral and intellectual improvement of the people at large. Is new, and the
notion of rendering that improvement subservient to Christianity is newer still;
and our clergy, in general, are yet strangers to both Ideas. They are proceeding on
a system of their own, that was Instituted when all education for the common people
consisted in reading and writing, and for the higher ranks in Greek and Roman
literature ; and they feel uneasy at discovering a vast stream of knowledge rolling
along the public mind which has not emanated from themselves, and with which
their system is not yet connected. This Is their misfortune; and we should bear
their vituperations with equanimity, as the result of imperfect knowledge, in the
perfect confidence that whenever they discover that they cannot arrest our course by
fulminating against us, they will profit by our labours, and join our ranks, and that,
hereafter, shall they and we be found labouring together for the public good. They
and we are all engaged In one design. Theirs is the most exalted, most dignified,
and most enviable vocation allotted to man ; and I feel assured that in a few years
they will find their strength, usefulness, and pleasure, unspeakably augmented by
the very measures which we are now pursuing, and which they, not knowing what
they do, arc vilifying and obstructing. — Combe's Suppressed Documents, pp. 12  14.

()7
Such being the Babel language of scientific sophistry, it becomes a
natural question, suggesting itself to every benevolent mind, — What are
our Universities doing to counteract this baneful aud subtle system of
moral and intellectual seduction ? Did not the founders of both our
Universities, whatever their own peculiar sentiments on the subject
might have been, intend that the provisions made by their benefac
tions should tend to the advancement of true religion and useful learn
ing, that they might ever flourish and abound in the land, and that
we should take the lead in the training of the public mind ? Can we
plead " not guilty" to the indictment of indifference at least, to the
march of the public raind ? Can we say that the ravenous craving after
knowledge and science has originated in the labours of our men of
science, or our divines; and that our time, talents, and energies, are
devoted towards the supplying them with food convenient for them ?
If there were a deficiency of either the one or the other, the charge
would be, not that of a culpable negligence, but of inefficiency ; but
such a plea is not likely to be advanced, and certainly could not be
supported. Neither can they be accused of being idle or unwilling to
devote their time to the studies they profess. But that their labours or
their writings are avadable to the public, for whom they ought to be
laying themselves out, is not an easy point to elucidate.* We have, un
questionably, on our boards, those whose intellectual attainments may be
likened to so many museums of literature and science, but how few of
them are of, that nature required for the exigencies of these stirring
times. One museum is sufficient either in Oxford, Cambridge, or
London, but the pubhc at large has neither time nor inclination to
frequent them ; they must have their markets well stored with whole
some provisions, and their shops with articles convenient for every-day
use. They leave a visit to the museum for a convenient season, and
the great mass of society know not even of their existence, much less
their utility. What is being done in the way of pubhshing useful and
scientific works of such a description as shall be available to the com
munity at large ? If we denounce the Society for the Diffusion of Useful
Knowledge as a party got up for the purpose of poisoning the public
mind, surely we ought to supply some antidote, especially when their
lack of wholesome food reflects back upon ourselves. The only attempt
of the kind seems to be this time-serving Tract Society, conducted by
members of the University of Oxford, but got up avowedly for the
* It reflects no small discredit upon our learned Universities, that works inti
mately connected with the diffusion of sound Scriptural knowledge should be so long
neglected ; and still more upon the religious public, that they should refuse their
ready co-operation, when such works are taken in hand by those whose means are
not adequate to their wishes to promote that important object. No publications can
be more profitable to the Church of Christ, or serve as a death-blow to the many
false and selfish comments upon God's word, than the Hebrew and English, and
Greek and English Concordances sorae time advertised; by the help of which
works, those who are not well versed in the original languages may so compare
Scripture with Scripture as to come to a more accurate and simple knowledge of
divine truth than the very best Expositions can furnish. Prospectuses and speci
mens may be obtained, through the booksellers, from the publisher in town, B. Wer-
theim, 14, Paternoster-row.

68
[sectarian] purpose of disseminating the poisonous seeds of the upas
tree of Oriel. Shall we appeal to our Bampton Lectures, for which
such a noble bequest has been left by the founder ? Certainly the Uni
versity will have no just grounds for boasting of the utility of the pro
ductions of the present year; and how they will extricate themselves
from the imputation of sanctioning the views of the old Father and tra
dition fanciers, when they have so patiently sat out these lectures without
taking any public step to express their disapprobation, remains so far
inexplicable. Shall we appeal to the essays on theological subjects,
which are infusing into the rising generation the Ellerlon and Pusey,
or rather the Faussett and Newman, ephemeral doctrines, for which,
lately, prizes have been given ; if so, the public have yet to appreciate
their value, inasmuch as the demand for those that are published is
soon satisfled ? Even the wordy theology of Oxford, with all its
variety of shades, is not palateable to the Babel appetite of this extraor
dinary age. While hundreds, nay, even thousands, of pounds are set
apart for prizes by individuals, what is done by our learned bodies?
Shall we say that they can find persons to write for them, and compe
tent to carry off the prize ? Shall the golden calf, ah extra, lead away
our eminent men to bow down before the multitude of the people in
the wilderness, while the ark of the covenant of their God is insufficient,
ab intra, to stir up the dying embers of that flre which ought to send forth
the bright, clear, and purified scintillations of ethics, science, and theo
logy, for the glory of Him they profess to worship, and the temporal and
spiritual well-being of their ignorant and deluded fellow-creatures around
them, who are either perishing for lack of knowledge, or by surfeit of
food not convenient for them ? Shall we say that the morals of Oxford
divines are of such a description that they scruple not to send elaborate
articles to Reviews, Magazines, &c,, or even to edite periodicals and smite
their more openhearted neighbours secretly and anonymously, while sub
jects that require careful and laborious examination, which from time to
time are agitating the public mind, are altogether neglected as too trifling
for their time or talents. Science, ethics, theology, divide the public
mind, but our Universities remain as immoveable and imperturbable as
the walls of their stately public buildings. Whfle Irvingism and Pusey
ism — Phrenology and Animal Magnetism, and other extraordinary sub
jects, divide the pubhc mind, and according to the time they have been
in agitation have their advocates and staunch supporters, thev whose
lips should keep knowledge, and unlock all the stores of the 'arts and
sciences, are silent as the grave, and refuse to take any part in the
growing controversy. But the day of reckoning must one day come,
— and though we plead for the continuance of our cathedral establish
ments, and make eflforts to keep out the pubhc by petitioning against
railway bills, and strain every nerve to cover the land with churches,
unless we ourselves keep moving, and trim our expiring lamps, and
sweep out our houses, we cannot but expect to see the fight at last
bursting upon us with all its fearful and tremendous blaze, so that we
shall be scared from our haunts like the owls and the bats, because un
able to discern the face of these times, and ignorant of the day of our

60
visitation : and well ma^^ we apply to ourselves the metaphor used by
the Regius Professor of Hebrew, in his extraordinary sermon, before
alluded to — "even the bird that God hath deprived of wisdom, to whom
he hath not imparted understanding. For what time she lifteth herself
on high, she scorneth the horse and the rider." It will be to no purpose
in the day when the enemy cometh in like a flood, that we hide our
heads, like the foolish bird, in the sand, and fancy that we are safe from
their attacks, for the spears and the arrows penetrating into the exposed
body will be a proof, though too late, that we have neglected to take
to ourselves the whole armour of God, by which alone we may be
able to withstand in the evil day, and having done all, to stand.
Why there is such an objection on the part of many in the religious
world to investigate for themselves, or permit their followers to study
the science of Phrenology, cannot be accounted for on any principle
based upon the Word of God. It is rather remarkable that those fac
tions and sects which are upheld by priestcraft should be so averse to
a practical study of the noblest work of God, even man, who seems to
know the nature and character of every being better than himself.
That the case holds good with respect to the Roman Catholic and the
Anglican Catholic party, as well as the followers of Wesley and the ex
treme dissenters, needs but little proof. It is self-evident that no unclean
or depraved individual would object to the purity and holiness insisted
on in the Gospel of the Lord Jesus Christ, unless there was a conscious
ness that the Word of God was against thera ; so it is to be feared that a
similar feeling operates in the breasts of most of those individuals who re
fuse to examine into the works of God, which will bear as close an in
spection as his own written word. If fallen man will continue to live in
that state of disunity in which he is born into the world, he must either
expect to see the truth of God in array against him, or flee to hide him
self in the dark chambers of imagery set up in his corrupt heart. The
days are gone by when the people are to be kept in subjection by the
curb-chain of a tyrannical intellect, and if the Gospel morality is to be
the rule for the training of the Christian soldier, the words and the
works of God must be studied in their unity. When intellect is set up
as the leading counsel, we need not so much care about the correspond
ing unity of the moral and physical natures ; but when we begin to live
for eternity and cease from the vanities of time, we must look out for
such teachers and instructors as are seeking to bring every thought and
intent of the heart unto the perfect standard of the law of God. The
fashion of the day has sanctioned the novelty of laying aside the un
natural covering of the head, so long pertinaciously adhered to by our
episcopal order; and our Oxford dignitaries have laid them aside alto
gether, with the exception of that Head of a House who is the main
stay of the AngUcan Reformers. But if we expose to the eye of an
intelligent pubhc, who are ever exercising ther well-developed percep
tive faculties, the whole of that part of the body where the physical
unity or disunity is to be traced, we must expect that they will avail
themselves of the convenience of drawing such comparisons as shall
K

70
satisfy themselves as to the harmony of the words and works of those
that are set over thera as their rulers and guides.

NOTE (B.) p. 62.

Extract from the Preface to " Laud's Devotions. By the Rev. F. W. Faber,
B A., Fellow of University College, Oxon."
A reprint of this manual seemed the more necessary when so many
devotional books are being published, which put forward a system of
practical religion, a little refined, perhaps, in its details, but to all intents
and purposes the same with that in opposition to which Archbishop
Laud wrote and acted, and in the end shed his blood. His martyrdom
saved the church at the time. The evil spirit was cast out ; and though
outside the walls it raged violently, and did her much harm, yet it was
not able then to re-enter, so long as his body lay across the breach, &c.

Preface to " Hymni Ecclesia e Breviario Parisiensi. By the Rev. J. H.
Newman."
There have before now been divines who could write a Liturgy in
thirty-six hours. Such is not our Church's way. She is not the
empiric to make things to order, and to profess to anticipate the course
of nature, which under grace, as under providence, is slow. She waits
for that majestic course to perfect in its own good time what she can
not extort from it; for the gradual drifting of previous things upon her
shore, now one and now another, out of which she raay complete her
rosary and enrich her beads — beads and rosary more pure and true than
those which, at the command of duty she flung away, &c.
Some of the above appear in an English garb, under episcopal sanc
tion, among " Jincient Hymns from the Roman Breviary," &c. &e.
By Richard Mant, D.D,, Oriel, Lord Bishop of Down and Connor.

In the press.
" Bertrami Presbyteri de Corpore et Sanguine Domini Liber — the Book qf
Bertram the Priest touching the Body and Blood qf Christ. Revised from
the old translations ; with an Introduction."

" Disce Mori. Learne to Dye. By Christoper Sutton, D.D. Edited by the
Rev. E. H. Dewar, M.A., Exeter College, and the Rev. C. Daman, M.A.,
Oriel College." Extract from Advertisement by the Editors.
The present treatise is now republished, because it appeared to the
editors to exhibit (what is rare enough in these days) sound sense and
orthodox truth, united with deep feelings of piety and an affectionate
and convincing style, &c.
Romsey, Feast of the Annunciation, 1838,

71
" Godly 'Meditations upon the most Holy Sacrament of the Lord's Supper. By
Christopher Sutton, D.D., late Prebend of Weslminster."
Extructfrom Advertisement,
As to the character of the work itself little need be said, except that
it is written in the devotional tone of Bishops Taylor and Ken, and
other luminaries of our church. It scarcely needs be added, that, the
subject being what it is, its language is not adapted for every company,
nor bears to be thrown in the way of persons taken at random. If any
one be disposed to censure it as too glowing, or what may be called
rapturous, let him rather consider whether his own estimate of its sacred
subject itself be not inadequate, &c. &c. J. H. N.
Oxford, the Vigil of the Annunciation, 1838.

T. C, Savill, Printer, 107, St. Martin's Lane.

YALE UNIVERSITY LIBRARY

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