but avowed principles of wickedness, such as I do not remember ever to have heard in Oxford. But what struck me most was, that with this sensuality there was united some intellectual activity, they were not ignorant, but seemed bent on gaining a great variety of solid information from their travels. Now this union of vice and intellectual power and knowledge seems to me rather a sign of the age, and if it goes on, it threatens to produce one of the most fearful forms of Antichrist which has yet appeared. I am sure that the great prevalence of travelling fosters this spirit, not that men learn mischief from the French or Italians, but because they are removed from the check of public opinion, and are, in fact, self-constituted outlaws, neither belonging to the society which they have left, nor taking a place in that of the countries where they are travelling. What I saw also of the Pope's religion in his own territories excited my attention a good deal. Monkery seems flourishing there in great force, and the abominations of their systematic falsehoods seem as gross as ever. In France, on the contrary, the Catholics seemed to me to be Christians, and daily becoming more and more so. In Italy they seem to me to have no more title to the name than if the statues of Venus and Juno occupied the place of those of the Virgin. It is just the old Heathenism, and, as I should think, with a worse system of deceit.....

..

XVI. TO REV. J. TUCKER.

It delighted me to hear

Laleham, 1826.

speak decidedly of the

great need of reform in the Church, and from what I have heard in other quarters, I am in hopes that these sentiments. are gaining ground. But the difficulty will always be practically, who is to reform it? For the clergy have a horror of the House of Commons, and Parliament and the country will never trust the matter to the clergy. If we had our General Assembly, there might be some chance, but as

comple

fessed

Tersed

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are an

& parti

pare

of pla

it is, I know no more hopeless prospect, and every year I live, this is to me more painful. If half the energy and resources which have been turned to Bible societies and missions, had steadily been applied to the reform of our own institutions, and the enforcing the principles of the Gospel among ourselves, I cannot but think that we should have been fulfilling a higher duty, and with the blessing of God might have produced more satisfactory fruit. Taūta μèv ἔδει ποιῆσαι, καὶ ἐκεῖνα μὴ ἀφίεναι. Of the German divines, if Mr. Rose is to be trusted, there can be but one opinion: they exemplify the evils of knowledge without a Christian watchfulness over the heart and practice; but I greatly fear that there are some here who would abuse this example to the discouragement of impartial investigation and independent thought; as if ignorance and blind following the opinions of others were the habits that best become Christians. ὁ πνευματικὸς ἀνακρίνει πάντα,-if cleared from fanaticism and presumption, and taken in connexion with ετι δε την καθ' ὑπερβολὴν ὅδον ὑμῖν δείκνυμι, is at once, I think, our privilege and our duty.

XVII. TO REV. E. HAWKINS.

Laleham, October 22, 1826.

You know, I believe, that I am at work upon Thucydides, and that it ought to be ready, if possible, by the beginning of Lent term. I wish much to get the judgments of several men of different qualifications as to what I have already completed. I should like to have the opinion of a professed scholar as to the critical part; of a man deeply versed in Greek history and law as to the historical and antiquarian part, and particularly to tell me whether there are any points connected with Thucydides which require a particular discussion, and which I may have omitted in pure ignorance; and thirdly, I want the judgment of a man of plain sense, to tell me what he thinks superfluous, and what deficient, in the notes which I have given. Do you

think that you could do any thing for me on these points, if I were to send you down the MS. of the first two books; and remember that I want to have full and free censures, reserving to myself, of course, the privilege of following them or not, as I shall see cause, but promising to give them the fullest attention. I think I might rely on the Provost's being kind enough to give me his criticisms, as he has already done it to some of the earlier chapters, and almost all his suggestions are such as I shall thankfully follow. I am a little anxious that our Oxford edition of Thucydides should be as good as any which they are publishing in Germany.

XVIII. TO REV. JOHN TUCKER.

Laleham, March 4, 1827.

I meant to have written almost immediately upon my return home from Kent; for delightful as is the recollection of my short visit to you on every other ground, I was, and have been ever since, a good deal annoyed by some part of our conversation, i. e. by observing the impression produced on your mind by some of the opinions which I expressed. It is to me personally a very great pain that I should have excited feelings of disapprobation in the mind of a man whom I so entirely approve and love, and yet that I cannot feel the disapprobation to be deserved, and therefore cannot remove the cause of it. And on more general grounds it makes me fear, that those engaged in the same great cause will never heartily sink their little differences of opinion, when I find that you, who have known me so long, cannot hear them without thinking them not merely erroneous, but morally wrong, and such, therefore, as give you pain when uttered. I am not in the least going to renew the argument; it is very likely that I was wrong in it; and I am sure it would not annoy me that you should think me so, just as I may think you wrong in any point, or as I think J. Keble wrong in half an hundred, yet

without being grieved that he should hold them, that is, grieved as at a fault. You may say that a great many erroneous opinions imply no moral fault at all, but that mine did, namely, the fault of an unsubmissive understanding. But it seems to me that, of all faults, this is the most difficult to define or to discern: for who shall say where the understanding ought to submit itself, unless where it is inclined to advocate any thing immoral? We know that what in one age has been called the spirit of rebellious reason, has in another been allowed by all good men to have been nothing but a sound judgment exempt from superstition. We know that the Catholics look with as great horror on the consequences of denying the infallibility of the Church as you can do on those of denying the entire inspiration of the Scriptures; and that, to come nearer to the point, the inspiration of the Scriptures in points of physical science was once insisted on as stoutly as it is now maintained with regard to matter of history. Now it may be correct to deny their inspiration in one and not in the other; but I think it is hard to ascribe the one opinion to any thing morally faulty more than the other. I am far from thinking myself so good a man by many degrees as you are. I am not so advanced a Christian. But I am sure that my love for the Gospel is as sincere, and my desire to bring every thought into the obedience of Christ is one which I think I do not deceive myself in believing that I honestly feel. It is very painful, therefore, to be suspected of paying them only a divided homage, or to be deficient in reverence to Him whom every year that I live whole soul and spirit own with a more entire certainty and love. Let me again say, that I am neither defending the truth of the particular opinions which I expressed to you, nor yet disavowing them. I only think that it is a pity that they should shock you; as I think we ought to know one another's principles well enough by this time, not certainly to make us acquiesce in all each other's opinions, but to be satisfied that they may be entertained

my

innocently, and that, therefore, we may differ from each other without pain. But enough of this; only it has annoyed me a great deal, and has made me doubt where I can find a person to whom I may speak freely if I cannot do so even to you.

LETTERS RELATING TO THE ELECTION AT RUGBY.

XIX. TO REV. E. HAWKINS.

Laleham, October 21, 1827.

I feel most sincerely obliged to you and my other friends in Oxford for the kind interest which you show in my behalf, in wishing to procure for me the head-mastership at Rugby. Of its being a great deal more lucrative than my present employment I have no doubt; nor of its being in itself a situation of more extensive usefulness; but I do doubt whether it would be so in my hands, and how far I am fitted for the place of head-master of a large school.

I confess that I should very much object to undertake a charge in which I was not invested with pretty full discretion. According to my notions of what large schools are, founded on all I know and all I have ever heard of them, expulsion should be practised much oftener than it is. Now, I know that trustees, in general, are averse to this plan, because it has a tendency to lessen the numbers of the school, and they regard quantity more than quality. In fact, my opinions on this point might, perhaps, generally be considered as disqualifying me for the situation of master of a great school; yet I could not consent to tolerate much that I know is tolerated generally, and, therefore, I should not like to enter on an office which I could not discharge according to my own views of what is right. I do not believe myself, that my system would be, in fact, a cruel or a harsh one, and I believe that with much care on the part of the masters, it would be seldom necessary to proceed to the ratio ultima; only I would have it clearly understood, that I would most unscrupulously resort to it,