f his pupils and a man of high genius, taught me to
venerate the Church of Rome and to dislike the Reformation. About 1830 I
set to work on "The Arians of the Fourth Century," and the broad
philosophy of Clement and Origen, based on the mystical or sacramental
principle, came like music to my inward ear.

Great events were now happening at home and abroad. There had been a
revolution in France, and the reform agitation was going on around me as
I wrote. The vital question was, how were we to keep the Church from
being liberalised? I saw that reformation principles were powerless to
rescue her. I ever kept before me that there was something greater than
the Establishd Church, and that was the Church Catholic and Apostolic,
of which she was but the local presence and the organ. She was nothing,
unless she was this. I was now disengaged from college duties; my health
had suffered from work; and in December, 1832, I joined Hurrell Froude
and his father, who were going to the south of Europe. I went to various
coasts of the Mediterranean. I saw nothing but what was external; of the
hidden life of Catholics I knew nothing. England was in my thoughts
solely, and the success of the liberal cause fretted me. The thought
came upon me that deliverance is wrought not by the many but by the few,
not by bodies but by persons.

I began to think that I had a mission. I reached England on July 9, and
on July 14 Mr. Keble preached in the university pulpit on "National
Apostasy." This day was the start of the religious movement of 1833.

_II.--WITH THE TRACTARIANS_

A movement had begun in opposition to the danger of liberalism which was
threatening the religion of the nation. Mr. Keble, Hurrell Froude, Mr.
William Palmer, Mr. Arthur Purceval, Mr. Hugh Rose, and other zealous,
and able men had united their counsels. I had the exultation of health
restored, a joyous energy which I never had before or since. And I had a
supreme confidence in our cause; we were upholding that primitive
Christianity which was delivered for all time by the early teachers of
the Church. Owing to this supreme confidence, my behaviour had a mixture
in it both of fierceness, and of sport, and on this account it gave
offence to many.

The three propositions about which I was so confident were as follow:
First was the principle of dogma; my battle was with liberalism--and by
liberalism I mean the anti-dogmatic principle and its developments. I
have changed