[Letters and Correspondence—1839]


Oriel College: January 3, 1839.
 … I have talked with Pusey about Bethnal Green. He has been lately talking to Acland, who was to talk to Wood. So the matter remains with you in town. One idea was thrown out that Mr. Jennings might become the Archimandrite in request. Your idea is excellent, but how are we to get men is the difficulty.

What a row poor Todd of Dublin has raised! The Archbishop of Tuam ratified the act of his clergy, the four Articles; so that actually we have a synod against him, and us here. What a great thing it is that our Bishop is for us! By-the-bye, did I ever tell you the conclusion of the affair with him? He was extremely pleased (I am told) with my letters, and has done everything to counteract any effect such as I feared. When his Charge came out with his notes I sent for Keble's advice, wishing to go by it implicitly, and he was strong for taking it as a sufficient warrant for going on with the Tracts; so I did. Also the Bishop has written to Hook (I am told) thanking him for his remarks on his (the Bishop's) Charge and speaking kindly of us. However, I confess I was not fully reconciled till I saw the poor Bishop had got into trouble, and now I begin to feel very grateful to him. You see the 'Christian Observer,' 'Church of England Quarterly,' and 'Morning Herald' are all at him. By-the-bye, have you observed that most grotesque piece of news in the 'Christian Observer' of this month about me? One step alone is wanted—to say that I am the Pope ipsissimus in disguise.


January 9, 1839.
You doubtless have seen that most afflicting event—Rose's death—in the papers. We have heard nothing more than the {248} fact. I heard from Marriott from Rome several days since, and he said with anxiety that Rose was not there.

Gladstone's book, you see, is making a sensation. Thank you for your kind anxiety about me. Somehow I do not care about the attacks of strangers; it is only when friends fall upon me that I am touched. The papers would not make this great noise unless we were making way. What is to be our length of tether I know not—no one can know. It is a fearful and interesting thought, but at present it is lengthening out.

You know I wrote to Rose from Derby to ask his leave to dedicate my volume to him. Well, I caught him the very day before he set out—which I feel now to have been so happy a chance. I will transcribe you his letter in answer.

'I little thought when I wrote yesterday what pleasure was in store for me today. Be assured that your letter of today, in giving me such an assurance of your regard, sends me off on my winter's exile much more cheerful. I shall consider (not making fine speeches) placing my name where you propose to do as a very great honour publicly, and privately a very high gratification indeed. This last day my head (feeble now at best) is quite in a whirl. I will only, therefore, say again, May God bless you and forward your labours in His cause. Ever most truly yours.'

Do not you think that many newspapers and many reviews and magazines are necessary to outweigh the pleasure of this letter?

My hand is so tired I can but scrawl. I meant my fourth volume [of sermons] to be the best, and am curious to know what will be thought.

I think you will be much interested in parts of the forthcoming volume of St. Cyprian. The treatises on 'Mortality,' on 'Patience,' on 'Envy,' to 'Demetrianus,' and on the 'Lord's Prayer,' are especially touching.


Oriel College: January 14, 1839.
 … No news here. I have preached two sermons which have greatly enlightened me in my subject, and, I believe, perplexed all my hearers. I really do think I have defined Reason; a very large subject opens—I wish I could treat it. Lord John Manners has been here, and in manner and appearance {249} is perfectly unaffected and prepossessing; but perhaps you have seen him. I am told he says that Faith and Reason are orient questions in Cambridge [Note 1].

The Bishops en masse are joining the testimonial [Note 2]. I could fancy worse things, though I have no time to prose, it being past 10: I think it may do good. It is not to be a monument, which is a gain. Prichard has come up here, and the Dean has moved into Greswell's rooms, who is much better. I heard from Marriott (Rome) a week since—he evidently was not well. I hope he will remain. He prepared me somewhat for Rose's departure by saying that he was not at Rome, and that they were anxious. What a fine fellow Gladstone is! Mrs. Pusey is about the same. I saw her the other day. The fourth volume of Tracts has already (in half a year) come to a second edition—the first was 1,000 copies. Parker is entering on a plan of selling them and other books on a large scale through the country.


Oriel College: January 22, 1839.
In a fit of absence I have torn this sheet in two [Note 3], so between double postage and half a letter I have chosen the latter. Of course, Wednesday week (the 30th) will do.

Poor Rose, or happy, that he is taken off just as the battle begins! You seem somewhat discouraged, but depend on it, Apostolicity is nothing till it is tried, and less than nothing if it cannot bear a puff. I do not know how I should feel were I in the world; but here I cannot realise things enough either to hope or fear. It sometimes comes on me as an alarming thing, almost a sin, that I doubt whether I should grieve though all that has been done melted away like an ice palace. {250}

I do not mean, of course, I should not grieve in the case of individuals I knew, or should not be annoyed about opponents, whom I knew, triumphing—but I speak of the whole as a work. I wish I lived as much in the unseen world as I think I do not live in this. The fear is, lest one lives in a world between the two, a selfish heart.

The 'Times' is again at poor Gladstone—really I feel as if I could do anything for him: I have not read his book, but its consequences speak for it. Poor fellow! it is so noble a thing. He and Marriott are on their way home together. Is he prepared for the tempest?

The Tracts are selling faster than they can print them. Curious enough the day before yesterday the thought came into my head of printing extracts from our works against Popery—and they will appear stitched into some of the February magazines. This will be something such as you heard wished for. And Pusey (perhaps) is going to write the very thing—a manifesto of principles. I do not know that much good will come for the avowed object, but it will encourage and strengthen friends, who will know what to say. The last news is that the Irish clergy are rising en masse to call on the English Bishops to convene a holy Synod and condemn us. Have they not enough to do at home? The Corn Laws, the Belgian Question, Canada, and Afghanistan will in a while divert people's thoughts. They will tire of wondering—we shall not tire, so be it.

The following birthday letter was written to his friend, then most seriously ill. Later on in the year, when Mr. Newman records a passing visit to him at Roehampton, there is this note: 'This was after Bowden's most serious illness, which sent him to the Continent.'


February 21, 1839.
As I know you will not be permitted to read this if it is inexpedient for you, I do not hesitate to send you my kind thoughts on a day so interesting to both of us, and which seems to bind us together. You have often done so towards me; now let me take my turn. It is a day which, among its other thoughts, must ever bring before me the image of one of the kindest, most generous, and most sweet-minded persons I {251} have ever been allowed to know. All blessings attend you, my dear Bowden. You are ever in my thoughts. It is now near twenty-two years that I have had the privilege of knowing you. I could go on indulging my own feelings for a long while, but I must take care not to tire you.

God and all good angels be with you!


Oriel College: April 23, 1839.
 … I have had a number of things to say in answer to your letters, but have been much pressed for time. Now that the 'B. C.' is out and the volume of St. Cyprian (in a day or two), I am getting some breathing time. The 'Arians' is coming to a second edition, and I must re-write it. This will take me at least a good year [This was not done: there was no second edition.—J. H. N.], and I hope to give myself up entirely to it. In the course of my reading I intend to put notes to our translation of Theodoret's 'Heresies' and to-translate 'St. Cyril against Nestorius,' and to finish (if possible) my edition of St. Dionysius. These, luckily, will be in the way [towards the 'Arians.'—J. H. N.] and hardly take me more time. Accordingly I am missing my yearly lectures in Adam de Brome's Chapel this term; they were to have been a continuation of Tract 85, and would have taken me much thought and reading. The question of the Pope's being Antichrist would have come in.

I commend to your notice, if it comes in your way, Carlyle on the French Revolution. A queer, tiresome, obscure, profound, and original work. The writer has not very clear principles and views, I fear, but they are very deep.


May 2, 1839.
My dear Mrs. Bowden,—Many thanks for your kind and welcome letter—it has put us all in very good spirits. There is but one feeling of satisfaction among all those who have heard the news [Johnson being made Radcliffe Observer]. Pray give Manuel my warmest congratulations. It is, indeed, a most splendid termination of his undergraduate course: most strange—one can hardly believe it. One ought to be very {252} thankful. Nothing of the kind has given me so much pleasure since Rogers got a fellowship here. I could not believe it would turn out as it promised; but, in spite of all fears, so it is. We shall all be in great expectation of his coming. He ought to be installed with a kind of triumphal pomp.

What you say about John [Mr. Bowden] quite bears out what Mr. Woodgate has told me. It will be a great point when you get him to Roehampton.


May (between 7 and 18) 1839.
We are not very lively here at present. Dr. Mill is down here to find a Principal for Bishop's College, Calcutta, and the Bishop of Nova Scotia for subscriptions to the Propagation of the Gospel, and the Reformers of the Statutes are trying to institute a Professor of Logic. The only real news is the accession, I trust, of Ward of Balliol to good principles. He is a very important accession. He is a man I know very little of, but whom I cannot help liking very much, in spite of his still professing himself a Radical in politics. Arnold, they say, has given over preaching against Church views, and is on the point of publishing a book.

Keble is here for a week, and I write this in Trinity Common-Room, where we have been dining. I wonder what the effect this change of Ministry will have on the spread—of good principles. I suppose Sir Robert Peel will try to allure the Church back into utter captivity, and perhaps will succeed. I hope this letter will not annoy you to read [viz. in the weakness of his convalescence]. Johnson assures me that it will not.


Oriel College: May 27, 1839.
My dear Mrs. Bowden,—Manuel will tell you the particulars of Mrs. Pusey's release. It is a great relief. Pusey was being worn out. Now he may, and must, take care of himself. She died without any pain, and was sensible almost to the last. His mother is with him.

It is now twenty-one years since Pusey became attached to his late wife, when he was a boy. For ten years after he was kept in suspense, and eleven years ago he married her. {253} Thus she has been the one object on earth in which his thoughts have centred for the greater part of his life. He has not realised till lately that he was to lose her.

My love to the children. I take Emily's wish as a particular compliment, considering how select she is in her friendships.


Oriel College: June 22, 1839.
It rejoiced me to find you able to write so firmly and well. I must contrive to come and see you before you go off [to Italy]. Pusey is keeping me here at present, and then a Confirmation is coming on, and I have a poor youth who is dying.

I was thinking what news I had to tell you, but there is not much. Pusey is to take his children to the south coast of Devonshire. His sister is to be married next week to Cotton, the new Provost of Worcester, who in consequence, as in duty bound, gives up his house and the College entirely to Mr. Pusey and the cattle-men [Note 4] at the great meeting in July. It is a compliment to Oxford their coming here at all; but it is, I suppose, an inconvenience. All Souls has declined lending rooms to the Duke of Richmond, under the apprehension of his position necessarily introducing crowds of all sorts into the College. We are going to have London police.

 … How amusing it is that the Whig-Radicals, by way of merely an argument in debate, should puff us so much in the House as they have upon the Education Question! Of course it will do us good, as making people believe we are formidable.

P.S.—We sold above 60,000 tracts altogether last year. My new volume of Sermons has come to a second edition in half a year. Nothing of mine has been so quick before.


Oriel: July 11, 1839.
I am busy with the theology of the fifth century at present, preparatory, I trust, to my finishing my edition of Dionysius of Alexandria, and editing for the 'Library of the Fathers' Theodoret, Leo, and Cyril. {254}

We hope to begin publishing a translation of Fleury after all; not beginning with the first three centuries—for Burton would supply that for the present—nor with the fourth, for my 'Arians' after a way does that; but from the Council of Constantinople, A.D. 381. From it to the Council of Chalcedon, A.D. 452, will make two volumes octavo. We shall put notes; and, if encouraged by the sale, go on to two volumes more, and so on. I have to write to Rivington's about it, to know if it will interfere with any plan of Maitland's.


Oriel: July 12, 1839.
 … You have no business to ask me whether I have got on with my reading in so short a time as you make me give account of; however, I can answer satisfactorily. As in all reading, I have wasted some days in doing nothing; however, after all, I have got up the question of the parentage, &c., of the works given to Dionysius the Areopagite. I have got up the history of the Eutychian controversy, got hold of the opinions of Eutyches, and the turning point of the controversy (no easy matter in theology) [this sounds dreadfully pompous on reading it over.—J. H. N.], have read through the Acts of the Council of Chalcedon, have got up St. Leo's works, and (though last, not least) have at length, by further reading and hunting about, proved, as I think, what I have long believed, that the word Persona or [Prosopon], was not a technical word in the controversy of the Incarnation till after 350-360. This last hit enables me at once to finish Dionysius, but now that I am in the Monophysite controversy, I think I shall read through it, and then back to the Nestorian, before I go to him. I should not wonder if this opened other questions, which on fresh grounds threw Dionysius off again just as before. I certainly feel a great wish to determine the spuriousness of certain other works of other Fathers at the same time.

I wish to make a volume or two of the mere Acta Conciliorum for the 'Library of the Fathers.' Those of the Council of Chalcedon are most exceedingly graphic and lively, though the exclamations of the Bishops have less dignity in them than R. H. F. would have approved.

Two things are very remarkable at Chalcedon—the great power of the Pope (as great as he claims now almost), and the marvellous interference of the civil power, as great almost {255} as in our kings. Hence when Romanists accuse our Church of Erastianising, one can appeal to the Council, and when our own Erastians appeal to it, one can bring down on them a counter-appeal to prove the Pope's power, as a reductio ad absurdum

Keble thinks this number of the 'B. C.' good, though I suspect he is always chivalrous enough to take part with the weak. However, I do think it a good number myself—very good. Someone also took H. W.'s article for mine. Keble's Psalms (1,000 copies) are out in a month; a second edition is preparing.

We are undertaking the beginning of a translation of Fleury. [A. J.] Christie, B.C. [Bible Clerk at Oriel], is setting about notes on the portion between Councils of Constantinople and Chalcedon, which will form two octavos. Parker recommended beginning after my 'Arians,' since the following tract of history was most wanted. I suppose I shall do great part of the notes myself. My present reading will just fit into it. The translation is ready to our hands, but Christie or someone else is to revise it.

P.S.—Mr. H. has been here today inquiring about his renewal. I said you were away till October, and—unhappy man!—taking him for M., behaved not over-civilly to him, which is on my conscience. He looks forbidding and tortuous, which increased my delusion. Do prove to me he is a very worthless fellow.


Oriel: September 15, 1839.
Your account of your priest is amusing. Can the R.C.'s have any tender feeling towards Anglicanism? Who among us ever showed them any kindness? Are we not the pets of a State which has made it felony to celebrate Mass even (I believe) in private, a law which (Ward declares) remained in existence till 1780 …

You see, if things were to come to the worst, I should turn Brother of Charity in London—an object which, quite independently of any such perplexities, is growing on me, and, peradventure, will some day be accomplished, if other things do not impede me. That Capuchin in the 'Promessi Sposi' has stuck in my heart like a dart. I have never got over him. Only I think it would be, in sober seriousness, far too great an {256} honour for such as me to have such a post, being little worthy or fit for it.

The following letter to Mr. Rogers shows the writer in an unsettled state of mind, clearly requiring some relief. The misgivings hinted at here as something scarcely serious, issued a month later in the 'astounding confidence' made to a friend in the New Forest. This was, however, a passing alarm; his mind returned to its allegiance.


Oriel College: September 22, 1839.
Since I wrote to you, I have had the first real hit from Romanism which has happened to me. R. W., who has been passing through, directed my attention to Dr. Wiseman's article in the new 'Dublin.' I must confess it has given me a stomach-ache. You see the whole history of the Monophysites has been a sort of alterative. And now comes this dose at the end of it. It does certainly come upon one that we are not at the bottom of things. At this moment we have sprung a leak; and the worst of it is that those sharp fellows, Ward, Stanley, and Co., will not let one go to sleep upon it. Curavimus Babylonem et non est curata was an awkward omen. I have not said so much to anyone.

I seriously think this a most uncomfortable article on every account, though of course it is ex parte ... I think I shall get Keble to answer it. As to Pusey, I am curious to see how it works with him.

And now, carissime, good-bye. It is no laughing matter. I will not blink the question, so be it; but you don't suppose I am a madcap to take up notions suddenly—only there is an uncomfortable vista opened which was closed before. I am writing upon my first feelings.

Amongst the papers placed in the hands of the Editor is an extract from an article [Note 5] by H. W. Wilberforce (as inscribed by J. H. N.), which gives the history of what passed in the New Forest:

'It was in the beginning of October 1839 that he made the astounding confidence, mentioning the two subjects which had {257} inspired the doubt—the position of St. Leo in the Monophysite controversy, and the principle securus judicat orbis terrarum in that of the Donatists. He added that he felt confident that when he returned to his rooms, and was able fully and calmly to consider the whole matter, he should see his way completely out of the difficulty. But he said, "I cannot conceal from myself that, for the first time since I began the study of theology, a vista has been opened before me, to the end of which I do not see." He was walking in the New Forest, and he borrowed the form of his expression from the surrounding scenery. His companion, upon whom such a fear came like a thunderstroke, expressed his hope that Mr. Newman might die rather than take such a step. He replied, with deep earnestness, that he had thought, if ever the time should come when he was in serious danger, of asking his friends to pray that, if it was not indeed the will of God, he might be taken away before he did it.'


Cholderton: October 3, 1839.
Keble's preface to the 'Remains,' which awaited me here, is very good, as far as I can judge; but somehow I seem to want the faculty of judging of anything of Keble's. And, again, I so little enter into people's difficulties that I am not able to tell whether he has met them. What I write to you for is that he has omitted to explain what you wanted explained, about R. H. F.'s off-hand expressions; and, as I feel I cannot do justice to your meaning, I wish you would write him a line about them. I wrote you a letter on the subject the other day, and then, thinking it was a shame to write what was worth so little before the penny post was introduced, did not send it. Yet I think Keble would like to hear from you; so I have changed my mind.

I can't help thinking I shall find St. Austin agreeing that, under circumstances, grace is given even in a schismatical Church, and that in the very controversy with the Donatists which is Dr. W.'s strong ground. I shall take to the subject on my return. He says, 'Ecclesia etiam per ancillarum sinum liberos parit Christo,' in his 'De Bapt. adv. Donat.' Again, the Romanists grant that those who in time of schism bona fide adhere to an anti-pope, yet are virtually in communion with the centre of unity. If so, they are so virtute pręcepti, non {258} medii. There are saints in the Roman calendar who adhered to an anti-pope and, I believe, died in that adherence: of these Pope Gregory says, 'Qui non malitia sed ignorantię errore peccaverat, purgari post mortem a peccato potuit.' If so, as ignorance may be one legitimate excuse, there may be others also. As the Archbishop of C. is Pope to those who are not better informed, so he may be to those who, born and ordained in the English Church, afterwards are otherwise informed. But this you will not allow. You will say, light is given for some end. What do they do in consequence of their light who remain as they were?

Well, then, once more: as those who sin after baptism cannot at once return to their full privileges, yet are not without hope, so a Church which has broken away from the centre of unity is not at liberty at once to return, yet is not nothing. May she not put herself into a state of penance? Are not her children best fulfilling their duty to her—not by leaving her, but by promoting her return, and not thinking they have a right to rush into such higher state as communion with the centre of unity might give them. If the Church Catholic, indeed, has actually commanded their return to her at once, that is another matter; but this she cannot have done without pronouncing their present Church good-for-nothing, which I do not suppose Rome has done of us.

In all this, which I did not mean to have inflicted on you, I assume, on the one hand, that Rome is right; on the other, that we are not bound by uncatholic subscriptions.

On a case of conscience, in which Miss Giberne seems to have been asked to procure Mr. Newman's judgment, he sends the following reply. The correspondence placed before the Editor from different sources contains very few letters of this character.


Oriel College: October 16, 1839.
The case you put to me is a very difficult one, considering the young lady is under age. I mean this makes it a case of disobedience to her father, which full conviction indeed of the impiety of his religious creed, but that alone, can justify. She ought to be quite sure that she is in earnest and not under excitement. Our Saviour bids us 'count the cost'; the {259} step she proposes to take might involve other steps; perhaps she would find it necessary to be baptized in the Church. If she is of an age to be able to make up her mind, and if she has steadily contemplated what lies before her, I think she aught go safely as far as this—not to attend the Socinian worship, as a first step. But from her having already submitted to her father, though unwillingly, I should doubt whether she can be said clearly to have made up her mind on the subject. All I would say is, that she should act on her convictions if they are such, but that she should not mistake momentary or accidental feelings for convictions.

As to Pusey's introducing himself in the coach, it is impossible almost nowadays to travel without one's having to do so, to prevent things being said (of whatever kind) painful under the circumstances to all parties.


October 20, 1839.
We have heard of you from Vigo and Lisbon. No great events have happened here. While you have been doing so much by sea, the three weeks have been like any other three weeks. I passed a pleasant time with Mozley, and S. Wilberforce has been itinerating for the S. P. G. in Devonshire and astonishing everybody by his eloquence. The Bishop of Exeter is said to say that Pitt and Fox are children to him. Archdeacon Froude writes, what is more to the purpose, that he has been useful in preaching Apostolical doctrine. He would be able to bring up people to a certain point. Dr. Lamb, Dean of Bristol, speaks of the 'fable' of the Apostolical Succession.

 … Pusey is returned and in appearance much better. It is no exaggeration to say he is a 'Father' in the face and aspect. He has been preaching to breathless congregations at Exeter and Brighton. Ladies have been sitting on the pulpit steps, and sentimental paragraphs have appeared in the papers—in the 'Globe'! Fancy!

I will tell you a story I heard the other day. A clerical brother-in-law of one of the Fellows of Exeter was dining at a Visitation dinner in (I think) Wiltshire, and was addressed by a Cambridge clergyman present. 'Perhaps you don't know the origin of that Tract system; it is curious enough. Mr. Newman was plucked for his divinity. He could not construe {260} a word of the Greek Testament; and when pressed, said that he took up the Fathers instead. Accordingly, he has since made it a point to prove that the Fathers are everything, and the New Testament of little importance!'


Oriel College: October 25, 1839.
 … I did not mean to have written to you so much on business. Tom's articles ['B. C.' Oct. 1839] [Note 6] are capital. I am going to publish the 'Church of the Fathers.'

What have I to say? ... I fear we have an anxious year before us—here, that is. I have not been anxious about the Apostolical movement till now, but now I am. The V.-C. is striking at us.


November 4, 1839.
The chief thing I have to tell you concerns Morris of Exeter, whom perhaps you know, perhaps not. He is a most simple-minded, conscientious fellow, but as little possessed of tact or common sense as he is great in other departments. He had to take my church in my absence. I had not been one Sunday from Oxford till lately, since October 1838. I had cautioned him against extravagances in St. Mary's pulpit, as he had given some specimens in that line once before. What does he do on St. Michael's day but preach a sermon, not simply on angels, but on his one subject, for which he has a monomania, of fasting; nay, and say that it was a good thing, whereas angels feasted on festivals, to make the brute creation fast on fast days: so I am told. May he (salvis ossibus suis) have a fasting horse the next time he goes steeple-chasing. Well, this was not all. You may conceive how the Heads of Houses, Cardwell, Gilbert, &c., fretted under this; but the next Sunday he gave them a more extended exhibition, si quid possit. He preached to them, totidem verbis, the Roman doctrine of the Mass; and, not content with that, added, in energetic terms, that every one was an unbeliever, carnal, and so forth, who did not hold it. To this he added other speculations of his own still more objectionable. {261}

This was too much for any Vice-Chancellor. In consequence, he was had up before him; his sermon officially examined; and he formally admonished; and the Bishop written to. Thus the matter stands at present. The Bishop is to read his sermon, and I have been obliged to give my judgment on it, to him, which is not favourable, nor can be. I don't suppose much more will be done, but it is very unpleasant. The worst part is that the Vice-Chancellor has not said a single word to me, good or bad, and has taken away his family from St. Mary's. I cannot but hope he will have the good sense to see that this is a mistake. I wish all this kept secret, please; for it is not known even here.

Our Provost is stirring himself in the writing line. He has been publishing letters in the Oxford paper; sermons, I think, in the 'Church of England Magazine,' and a sermon on Church Extension, which has been inserted at length in the 'Record.' He is to preach the Bamptons, you know, next year.

P.S.—In the Christmas 'British Critic' I have thought of writing an indirect answer to Dr. Wiseman's article.


November 17, 1839.
As to the Vice-Chancellor ... I should not wonder if my situation got unpleasant at St. Mary's. Had I my will, I should like giving up preaching. Only it is more than probable that any person I appointed would be liked less than myself. My greatest encouragement is the number of weekly communicants, and that among the M.A.'s. The Undergraduates are few, which I am glad of, the B.A.'s more, and the M.A.'s more. This morning I had forty-three altogether, in the dark even. This shows, one trusts, a steady growth of seriousness among the clergy of the place, and that the change, whatever it is to be, is not from Undergraduates, which would be very objectionable if it could be helped. But the prospect is gloomy. The Heads of Houses are getting more and more uneasy. I should not wonder if the Bishop got uneasy, in which case I suppose I should resign the living; and I expect the country clergy will be getting uneasy. I am quite in the dark what the effect of the new volume of the 'Remains' will be ... Then the question of the Fathers is getting more and more anxious. For certain persons will not find in them just what they expected. People seem to have {262} thought they contained nothing but the doctrines of Baptismal Regeneration, Apostolical Succession, Canonicity of Scripture, and the like. Hence many have embraced the principle of appeal to them with this view. Now they are beginning to be undeceived ... I never can be surprised at individuals going off to Romanism, but that is not my chief fear, but a schism in the Church: that is, those two parties who have hitherto got on together as they could, from the times of Puritanism downwards, gathering up into clear, direct, tangible forces, and colliding. Our Church is not at one with itself, there is no denying it ... However, as I never have felt elation when matters were promising, so I do not (I trust) feel despondency or trouble now when they threaten. I do really trust, if it may be said without presumption, that we are brought forward for a purpose, and we may leave the matter to Him who directs all things well. One thing seems plain, if it did not before, that temporal prospects we (personally) have none. I could fancy things going so far as to make me resign even my fellowship.

P.S. ... Pray give my very affectionate remembrance to Louisa [Mrs. Deane] when you write, and tell her that I do not forget her or any other friends, and am not so violently different from what I was when she knew me a little, as she may think from the tin-kettle accounts of me which rattle to and fro in the world.

Such notes of warning as are sounded in the above letter were doubtless very trying to the receiver; but Mrs. Mozley was assisted to bear them with serenity, both by her high esteem for her brother's character and by her own unworldliness. The loss of position and the world's estimate would tell little with her. The question would be one of right and wrong. And, trusting her brother as she did, and full of faith in her own Church, she hoped, and held her peace.


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1. Sermon X. 'Faith and Reason contrasted as Habits of Mind'; preached on Sunday morning, the Epiphany, 1839. Heb. xi. 1. 'Now faith is the substance of things hoped for, the evidence of things not seen ... '

Sermon XI. 'The Nature of Faith in relation to Reason'; preached on Sunday morning, January 13, 1839. 1 Cor. 1. 27. 'God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things that are mighty ... '—University Sermons.
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2. The Martyrs' Memorial.
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3. At this date the post regulations only allowed single sheets to pass without extra charge. The same sheet torn in two was charged double.
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4. The Agricultural Show, held this year at Oxford.
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5. Dublin Review, April 1869. See also Apologia, p. 162.
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6. These articles are headed, 'Armed Associations for the Protection of Life and Property,' and 'New Churches.'
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Newman Reader — Works of John Henry Newman
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