^'■^K
 
 L I E. R.ARY 
 
 OF THE 
 
 U N I VE.R51TY 
 
 or ILLl NOIS

 
 THE DISESTABLISHMENT OF RELIGION 
 
 IN OXFORD, THE BETRAYAL OF 
 
 A SACRED TRUST:— 
 
 arirs tsl Warning t0 tlj^ Enitositg. 
 
 A SERMON 
 
 PREACHED BEFORE 
 
 THE UNIVERSITY OF OXFORD, 
 
 AT S. MARY-THE-VIRGIN'S, 
 
 C^n t|j^ ^untJa^ ntxi \stUxt '^h\stni, 
 
 {NOVEMBER 2V\ i88o,) 
 
 BY 
 
 JOHN WILLIAM BURGON, B.D. 
 
 DEAN OF CHICHESTER. 
 
 PuljUsfteti in Bequest, 
 
 PARKER AND CO. 
 
 OXFORD, AND 6, SOUTHAMPTON-STREET, STRAND, 
 LONDON.
 
 PREFATORY. 
 
 The title originally adopted for the ensuing Sermon, 
 expressive of the occasion for which it was written, (for 
 this is " the Pride Sermon") was— RELIGIOUS OBEDIENCE 
 THE Condition of Intellectual Progress. Another 
 title is substituted, as better expressing the object with 
 which, at the request of many persons, the Sermon is 
 now published. I desire to point out that The Dis- 
 establishment of Religion in Oxford is nothing 
 else but The Betrayal of a Sacred Trust: and 
 I offer these as WoRDS OF WARNING TO THE Uni- 
 versity. 
 
 Not unaware am I that, as the ages roll out, it will 
 sometimes happen that Endowments left for one good 
 purpose must needs be diverted to another, — or else 
 must be wasted. As when a few years ago it was 
 ordered that a fund anciently created "for the Redemp- 
 tion of Captives" should be applied to some other object 
 of Christian benevolence : the practice of privateering in 
 the Mediterranean having long since ceased. 
 
 But no such plea can be urged in defence of the pro- 
 posed scheme for the alienation to secular purposes of 
 endowments entrusted to Colleges for the support of Re- 
 ligion. 
 
 Concerning such endowments, (I say,) no plea of effete 
 or superannuated purpose can be set up ; Religion being 
 every whit as necessary for the soul of Man at the present 
 instant as it was half a thousand years ago. Rather is
 
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 every whit as necessary for the soul of Man at the present 
 instant as it was half a thousand years ago. Rather is
 
 it the fact that there never was a time since this Uni- 
 versity became famous when the necessity was so keenly 
 felt as now for interposing barriers in the way of the rapidly- 
 advancing flood of Unbelief and Misbelief. At such a 
 time, what else but madness were the de- Christianizing 
 of Oxford, — whither the flower of England's future Man- 
 hood resort to be educated ? 
 
 But the point to which special attention is invited, is 
 this : — That inasmuch as College endowments — fenced 
 about with safeguards which the Founders themselves 
 deemed impregnable — were given, accepted, and have ever 
 since been held, expressly for the support of Religion, 
 not only in Oxford but throughout the length and breadth 
 of the Land ; — now at last to divert these to secular uses 
 were nothing else but the Betrayal of a Sacred Trust. 
 ("Will a man rob GOD?") It is feared that such a crime 
 must not only bring down a curse on every College which 
 so shamefully sets at defiance its most solemn obligations, 
 — ("for the stone shall cry out of the wall, and the beam 
 out of the timber shall answer it ;") — but will entail cala- 
 mitous consequences on this whole Church and Nation. 
 
 For myself — liber avi animam meain. 
 
 J. W. B. 
 
 Deanery, Chichester, 
 Advent^ 1880. 
 
 A 2
 
 TO THE MOST HONORABLE 
 ROBERT, MARQUIS OF SALISBURY, K.G. 
 
 CHANCELLOR OF THE UNLVERSITY OF OXFORD. 
 
 My dear Lord, 
 
 When you did me the honour {March 16'''^, 1876) 
 to invite me to become a member of the Oxford Uni- 
 versity Commission, you were so good as to say that 
 you did so out of solicitude for the interests of Theolo- 
 gical Study and Religious Teaching in the University. 
 
 The appointment was most gratifying to me. I had 
 resided in Oxford for five-and-thirty years : through- 
 out more than thirty of which, I had devoted myself 
 exclusively to the study, and {although in the enjoy- 
 tnent of no Professorial chair) to the teaching, of 
 Divinity. The interests of Sacred Science were and 
 are the dearest objects of tny heart. 
 
 How faithfully I was prepared to seek to justify 
 your choice, the ensuing pages will in some degree 
 testify. 
 
 On the other hand, that your Lordship's appoint- 
 ment would prove unpalatable to the enemies of Reli- 
 gion in Oxford, I was of course well aware. It did 
 not in the least surprise m,e to find that it even ex- 
 asperated the leaders of the party greatly. They were 

 
 ftdly alive to the fact that so long as your no7ninee was 
 a member of the Commission they would find it dif- 
 ficult to accomplish their ■}nain design, — which was 
 to disestablish Religion in this University^ and ef- 
 fectually to secularize the Colleges. 
 
 But it did surprise me a great deal to discover 
 {December \2"\ 1876) that the hostility against me 
 {after having been defeated in the Hotise of Lords) 
 was sufficiently formidable — though it proceeded f^om 
 the enemy s camp — to induce the Government to ex- 
 clude my name from the Commission after all ; and 
 to substitute other names which, however respectable 
 in themselves, afforded no gtiarantee whatever that 
 the cause of Theological Study and Religious Teach- 
 ing in the University would be upheld with unflinch- 
 ing constancy and courage. 
 
 The last ray of hope vanished when Lord Selborne 
 the other day resigned the Chairmanship of the Com- 
 mission, and Mr. Mountague Bernard took his place. 
 
 I acquiesced without a word of remonstrance or 
 complaint in the course indicated for me, — as your 
 Lordship, {who was at that time rendering your 
 Sovereign important service at Berlin^ will have been 
 informed. But / flnd very bitter the tidings that 
 Oxford is all but irrevocably doomed to undergo the 
 ve7y calamity which it ivas my heart's desi7^e {and I 
 am willing to believe your Lordshif s also) to see 
 averted from her.
 
 Accordingly, having been appointed to preach before 
 the University last Sunday, I availed myself of the 
 opportunity to deliver publicly a few words of solemn 
 warning and remonstrance. These will be found be- 
 tween page 1 7 and page 2() of the ensuing Sermon, — 
 which I now take the liberty of inscribing to your 
 Lordship, and of which I respectfully beg your accept- 
 ance. I cling to the hope that it 7nay not yet be quite 
 too late to prevent the entire obliteration from Oxford 
 of that which has hitherto been her chief est glory, as 
 zvell as the true secret of her greatness, — / mean, her 
 essentially Religious character. 
 
 / have the honour to be, my dear Lord, with great 
 respect and admiration, 
 
 Your obliged and faithful Servant, 
 
 JOHN W. BURGON. 
 
 P.S. I ve7ttu7^e to invite yottr Lordship's attention 
 also to what is offered below {page 2() to page 35) 
 on the subject of the ''Unattached.'' 
 
 Deanery, Chichester, 
 Nov. 27, 1880.
 
 ANALYSIS. 
 
 S. John vii. 17 explained and commented on 
 
 §§ I, 2. Other places of Scripture, which prove that the 
 
 Intellectual and the Moral Nature of Man are indis- 
 
 solubly connected . . . . 
 
 § 3. Hence the Sinfulness of Unbelief 
 § 4. " Education " dissociated from Religion, worthless : 
 
 but this is nevertheless the method of " Board Schools," 
 § 5- of " High Schools," and of «' Ladies' Colleges" 
 § 6, Recent efforts to disestablish Religion in Oxford 
 § 7. which ought long since to have aroused the Laity 
 § 8. " Lay Teachers " of Theology 
 § 9. and threatened Abolition of "Clerical Fellowships" 
 § 10. The plea of Intellectual Inferiority disposed of 
 §§ II, 12. Prospect of a deteriorated Clergy 
 § 13. and the decay of Sacred Learning 
 § 14. An unfair act of the Commissioners . 
 § 15. The "unknown Triumvirate" appealed from 
 § 16, Review of the history of the Secular movement 
 §§ 17, 18. Professor Bryce's proposal for Lay Professors of 
 
 Divinity ..... 
 
 § 19. The Aliens reminded that Oxford is the genuine 
 
 product of Religion .... 
 and remonstrated with .... 
 §§ 20, 21, The claims of Poverty have been disregarded 
 § 22. and the " Unattached" system is the consequence 
 § 23. which is an essentially retrograde movement 
 § 24. an imposture and a sham 
 §§ 25, 26. Why are not these "Unattached" assigned to 
 
 the several Colleges? .... 
 §§ 27, 28, 29. The subject treated of at the outset, resumed 
 §§30,31. Last words of Warning. One last Appeal
 
 APPENDIX 
 
 PAGE 
 
 A. — Recent action of the University of Oxford Commis 
 
 sioners. Effect of their proposed Statutes . -39 
 
 B. — Efforts of the Secularists to disestabHsh Rehgion in 
 
 Oxford . . . . . .40 
 
 C. — Professor Bryce, M.P., and the '* Liberation Society" 43 
 
 D. — The Colleges, essentially Religious Foundations . 45 
 
 E. — The Colleges intended for the encouragement of 
 
 Learning in the sons of poor Parents . . • 5 2 
 
 F. — The proposed enlargement of the Oxford Professoriate 53 
 
 Prayer used on Commemoration Days at Oriel College . 55 
 
 Note, — That the passages of the ensuing Sermon 
 enclosed in brackets [ ], were not preached.
 
 THE DISESTABLISHMENT OF RELIGION 
 
 IN OXFORD, THE BETRAYAL OF 
 
 A SACRED TRUST:— 
 
 crlis of SHarning \q tlte Enibersitg. 
 
 S. JOHN vii. 17. 
 
 If any man will do His ivill, Jie shall know of the doctrine 
 whether it be of Gob. 
 
 TO understand these words, we must call to mind the 
 occasion when they were spoken and the connexion 
 in which they stand. At the Feast of Tabernacles, our 
 Saviour was teaching in the Temple. His unbelieving 
 countrymen "marvelled" at His discourse : but their won- 
 der was of the kind which spends itself in profitless inquiry. 
 '^ How knoweth this fellow Scripture, seeing that He hath 
 never learned.''" Either there was that in the Blessed 
 Speaker's method which made it evident that He had 
 never sat at the feet of one of their Rabbis ; — or else the 
 fact was notorious among themselves, (they had ascer- 
 tained the point, I mean, by inquiry one of another,) that 
 He had never been a learner in any of their schools. 
 What think you of the suggestion that His way of hand- 
 ling Scripture was so extraordinary, — so unprecedented, 
 yet so manifestly profound and (in the best sense) learned, 
 — that a discourse of His carried on the face of it, in 
 the judgment of the profoundest living expositors of Holy 
 Scripture, clear evidence that no human being had been 
 His teacher .? 
 
 Our Lord's reply, (" My doctrine is not Mine, but His 
 that sent Me,") declares the source of that Divine know- 
 ledge in Himself which so perplexed His enemies. It is 
 one of the many places — (I suspect we do not bestow 
 upon them nearly as much attention as they deserve) — 
 in which the Eternal SON, the Word made flesh, refers
 
 10 S. John vli. 1/ explained, 
 
 all that He hath to the Eternal Father, — the apyj) koI 
 aWla Tov elvai. Wrapped up in it, yet not of necessity- 
 implied by it, — not lying, I mean, on the surface of the 
 words actually spoken, — is the doctrine of the Eternal 
 generation of the SON ; whereby He is " equal to the 
 Father as touching His Godhead," seeing that He and 
 the Father are One ^ But in the ears of His auditory, 
 our Lord's declaration amounted to nothing more than 
 an avowal that GoD Himself was the source of His know- 
 ledge : that His doctrine was derived immediately from 
 Heaven itself Immediately after which, comes a me- 
 morable saying, — of which the purpose, in the first in- 
 stance, was, to reveal to the unbelieving Jews the cause 
 of their own present perplexity : viz. the condition of their 
 own hearts : — " If any man Avill do His will, he shall know 
 of the doctrine, whether it be of GoD, or whether I speak 
 of Myself" But the words looked beyond the actual oc- 
 casion, and are an oracle for all time. I take them for 
 my text, not only because they are the words proposed 
 in the first instance to the preacher of the " Pride sermon" 
 (as this is called), — being the first of the twelve texts out 
 of which he is invited to make his selection : — but also 
 because they are suggestive of certain fundamental truths 
 which it concerns us of this place especially, to keep 
 steadily in mind. 
 
 There is a refinement in the Greek which is lost in the 
 English : a definiteness of meaning which our translation 
 fails to convey. 'Edv Ti<i 6i\rj to OeXr^ixa avrov iroielv is 
 clearly something more than " If any man will do His 
 will." It has been rendered, — " If any man wills His will 
 to do." But this, though it seems to run parallel with the 
 original, does not represent it quite ; for OeXw is not volo 
 but veliin : not "will" but ''wish." One is thus reminded 
 (when is one not reminded .?) of the (almost) impossibility 
 of so translating the important sayings of one language 
 into another as to exhibit their meaning with perfect ac- 
 
 ■ S.John X. 30. — See Bull, Def. Fid. Nic. iv. I and 2. Also Pearson On 
 the Creed, note {li) on Art. I. (vol. ii. p. 19 — 21, in Burton's cd.)
 
 and t/te Words commented on. 1 1 
 
 curacy : for of course " wish " could not stand in this 
 place. I suspect that, — " If any one desire to do His 
 will," is as good a rendering of the original as is attain- 
 able. I am sure it represents it fairly. 
 
 What our Saviour promises therefore is not so much 
 that doing the will of GOD — the mere outward perform- 
 ance of the Divine commands, — shall conduct a man to 
 the appreciation of Sacred Truth ; — shall bring with it, in 
 short, the best Knowledge : — not so much tJiis, as, that the 
 sincere purpose of the heart, — the faithful surrender to 
 God of the affections and the will, — shall be attended 
 by this blessed result. As if our LORD had said to His 
 auditory, — " Were ye but sincerely bent on doing My 
 Father's will ; truly desirous of conforming yourselves 
 to the laws of Him who sent Me ; — ye would recognize 
 at once that My doctrine is indeed His ; can proceed from 
 no lower source than Himself" 
 
 Here then we are presented with a truly memorable as 
 well as most important declaration. The words embody 
 the great axiom that the reception of Truth depends on 
 the practice of Virtue. " Mysteries are revealed to the 
 meekly To state the same thing differently, — a promise 
 is given that the Love of GOD shall conduct to the Know- 
 ledge of God. It is clearly implied — you see it for your- 
 selves ! — that Man's Intellectual and Man's Moral nature 
 are indissolubly linked together : are not only inseparable, 
 but are interdependent. [What other doctrine is it that 
 S. Paul lays down with such terrible emphasis in the 
 opening chapter of his Epistle to the Romans .-* where, 
 after reviewing the degraded condition of the Gentiles, he 
 insists that the reason ivhy they became so " vain in their 
 imaginations and their foolish heart was darkened," was 
 because " they did not like to retain Gob in their know- 
 ledge'^"'] And this, as I shall presently show, conducts 
 to some very solemn inferences concerning the nature 
 of Faith and Unbelief; — as well as concerning the value 
 
 ^ Ecclus. iii. 19. * Rom. i. 21, 28.
 
 12 OtJicr similar places of Scripture. 
 
 of attainments in Knowledge, irrespective of Moral pro- 
 gress. It brings to view also a man's responsibility for 
 his views and opinions, no less than for his words and 
 actions. Above all, it explains how it comes to pass that 
 Unbelief should be everywhere spoken of in Scripture as 
 Sin. But before proceeding any further, let me remind 
 you that the passage before us does not stand alone. 
 
 I. " How can ye believe, which receive honour one of 
 
 another, and seek not the honour that cometh from GOD 
 
 only.?" — asks our Lord on a famous occasion* I refer 
 
 to that memorable discourse of His which is set down in 
 
 the v*^ chapter of S. John's Gospel, — a discourse second 
 
 in grandeur to none in the Gospel; and from ver. 17 to 
 
 the end of the chapter, apparently, His formal Defence 
 
 before the high Court of Sanhedrin. He thereby reveals 
 
 to us a secret concerning ourselves : namely this — that 
 
 the disposition which courts honour at the hands of our 
 
 fellow-men, and rests content with that reward, is hostile 
 
 to the reception of the Truth ; or rather is incompatible 
 
 with it. The words suggest the remark that "there is 
 
 scarcely any doctrine or precept of our Saviour more 
 
 distinctly stated than that the capacity forjudging of, and 
 
 for believing the doctrines of Christianity, — depends upon 
 
 moral goodness, and the sincere practice of virtue." . . . 
 
 "My judgment is just," (He had said in an earlier part 
 
 of the same discourse,) " because I seek not Mine own willy 
 
 but the will of the Father which hath sent Me ^" What 
 
 else is that but to declare that humility, submission, entire 
 
 singleness of purpose — founded upon implicit obedience 
 
 to God, — are the safest guides and most effectual helps 
 
 to the Judgment .-* 
 
 2. And these will remind you of other places where the 
 same doctrine is laid down, more or less plainly : — " The 
 commandment of the Lord is pure, enligJitening the eyes" 
 says the Psalmist ^ ; and in another place, — " I have more 
 
 ■■ S. John V. 44. « Ibid. 30. ' Ps. xix. 8.
 
 Unbelief is Siii. 13 
 
 understanding than my teachers, because I keep Thy pre- 
 cepts s." It became in fact part of the traditional lore of 
 God's ancient people ; for the wise son of Sirach says, — 
 "7/ thou desire Wisdom, keep the commandments, and the 
 Lord shall give her unto thee ^" And again : — " He that 
 keepeth the Law of the Lord getteth the understanding 
 thereof K'' So intimately connected then is the under- 
 standing with the will : so dependent, in consequence of 
 a Divine Law, is the Intellectual on the Moral. In the 
 words of Hooker, — " We find by experience that although 
 Faith be an intellectual habit of the mind, and have her 
 seat in the understanding, yet an evil moral disposition 
 obstinately wedded to the love of darkness, dampeth the 
 very light of heavenly illumination, and permitteth not 
 the mind to see what doth shine before it^." — Shall we 
 indeed say that Faith hath her seat chiefly in the under- 
 standing, or in the heart ? Certainly the great Apostle, 
 when he speaks of confessing the Lord Jesus with the 
 mouth, connects therewith the heart's belief that God 
 hath raised Him from the dead, as the condition of salva- 
 tion. ^'For with the heart'' (he adds) "man believeth unto 
 righteousness V 
 
 3. Now this fully explains why Unbelief is everywhere 
 spoken of in Scripture as Si7i. The doctrine is an un- 
 popular one, I am aware. There are not a few who 
 insist that " a man is not responsible for his opinions" — 
 as his views on religious subjects are sometimes styled : 
 which is a double falsity ; — first, because essential Reli- 
 gious Truth is a thing irrespective of " Opinion." Next, 
 because a man is responsible for the reception he gives 
 to Revealed Doctrines. The articles of the Creed lie out- 
 side the province of Opinion. The acceptance of them is 
 compulsory. Again, the authority of the Bible, — as a mes- 
 sage to the soul of Man from GOD, — is not a thing which 
 may be denied. The supremacy of Scripture, I say, does 
 not rest upon Opinion. It claims the submission of the 
 
 « Ps. cxix. loo. •" Ecclus. i. 26. • Ibid. xxi. il. 
 
 * Eccl. Pol. V. Ixiii. 2. ' Rom. x. 9, 10.
 
 14 Unbelief is Sin. 
 
 will, — the acceptance of the heart : claims it as a matter 
 of right. And to reject the written Word, — to deny the 
 fundamentals of the Faith — to refuse the Gospel message, 
 — tliis is to lie under the condemnation of the Almighty, 
 and to incur a tremendous penalty. Hear the words of our 
 Saviour Christ Himself: — "Go ye into all the world, 
 and preach the Gospel to every creature. He that be- 
 lieveth and is baptized shall be saved : but he that believeth 
 7iot shall be condemned^." Unbelief is therefore Sin. — 
 Once more, — " When the Paraclete is come, He will con- 
 vict the world of Sin, of Righteousness, and of Judgment : 
 — 0( Sin, — because they believe not on Me^." The world's 
 rejection of Messiah is therefore even singled out as the 
 type of all offences : — under the one great head of Un- 
 belief, I repeat, the guilt of the world is gathered up and 
 comprised. Language cannot be more explicit. And the 
 reason of the thing is apparent. It is because Unbelief 
 is no misfortune or error of the understanding, but the 
 outcome of a sinful heart, — the product of a depraved and 
 a rebellious will. [This becomes apparent from the his- 
 tory of Pharaoh in the Old Testament, — convinced intel- 
 lectually, yet morally hardened to resist the evidence : 
 from the story of the rising of Lazarus in the New, — 
 after which it is found that our Lord's enemies " took 
 counsel together for to put Him to death ° ;" and " Lazarus 
 also ; because that by reason of him many of the Jews 
 went away, and believed on jESUS?."] But in fact, the 
 whole tenour of our LORD'S teaching shows it. " He that 
 believeth not is condemned already, because he hath not 
 believed in the name of the only-begotten Son of GOD." 
 Again : — " He that believeth not the Son shall not see 
 life : but the wrath of GOD abideth on him 9." Again : — 
 " He that rejecteth Me, and receiveth not My words, . . . 
 the Word that I have spoken, the same shall judge him 
 at the last day ^" Only once more ; — ** But ... the un- 
 believing . . . shall have their part in the lake which 
 burneth with fire and brimstone, — which is the second 
 
 ■n S.Mark xvi. 15, 16. " S.John xvi. 8, 9. ° Ibid. xi. 53. 
 
 P Ibid. xii. 10, II. 1 Ibid. iii. 18, 36. ' Ibid. xii. 48.
 
 True Educatiofi — what ? 15 
 
 death ^" — The one clue to all these strong expressions is 
 the same. Recal the parable of the " Nobleman " who 
 " went into a far country to receive for himself a king- 
 dom, and to return ^" You will remember that " His 
 citizens sent a message after Him saying, — We will not 
 have this Man to reign over us"." You will also re- 
 member that on His return, — " But those Mine enemies " 
 (said he) " which would not that I should reign over them, 
 bring hither, and slay them before Me \" — The rejection 
 of Christ is in this way set before us as something crimi- 
 nal : an act fitly punished by death. Not only therefore 
 is Unbelief set before us as an immoral act ; but in 
 the estimation of the Great Judge, the guilt thereof must 
 needs be excessive also. 
 
 4. And thus by implication the popular fallacy has 
 been disposed of which assumes that in order to make 
 men better citizens, you have but to educate them more 
 highly. True, that Education, properly so called, must 
 needs elevate and improve a people. But then. What is 
 " Education " ? In the words of one of the mighty ones 
 of old time, — " But where shall Wisdom be found .-' and 
 where is the place of understanding .-* Man knoweth not 
 the price thereof, neither is it found in the land of the 
 living. The depth saith, it is not in me : and the sea 
 saith, it is not with me. It cannot be gotten for gold, 
 neither shall silver be weighed for the price thereof. It 
 cannot be valued with the gold of Ophir, with the pre- 
 cious onyx, or the sapphire ... for the price of Wisdom 
 is above rubies. . . . Whence then cometh Wisdom .'' and 
 where is the place of understanding, seeing it is hid from 
 the eye of all living ^ . . . GoD understandeth the way 
 thereof, and He knoweth the place thereof." . . . What 
 time He made His primaeval 'decree' for the winds — 
 the waters — the rain — the lightning — the thunder ; — then 
 did He fix those immutable laws concerning Wisdom 
 which have determined for ever its nature. "And unto 
 
 • Kev. xxi. 8. * S. Luke xxi. 12. » Ibid. 14. 
 
 * Ibid. xix. 27.
 
 l6 Education without Religion. 
 
 man He said, Behold the fear of the Lord, that is Wis- 
 dom : and to depart from evil is understanding y !" 
 
 Then further, this grand old oracle does not stand un- 
 supported. Both David and David's son declare that 
 ^^ tJie fear of the Lord is the principal part of under- 
 standing ^ :" that " the fear of the L ord is the beginning 
 of Wisdom — and the knowledge of the holy is under- 
 standing *." And when the Preacher has done rehearsing 
 the value of learning and the importance of many a writ- 
 ten precept, — " Let us hear the conclusion of the whole 
 matter," (he exclaims) : '^Fear God and keep His Com- 
 mandments : for this is the whole duty of Man ^." So per- 
 sistently is it laid down in Scripture that Wisdom, to de- 
 serve the name, must have its beginning, — must be founded 
 upon and must grow out of, — the fear of GoD and the love 
 of His commandments ; the desire "to do His will". 
 
 Let it only be conceded then that Education must be 
 something of this sort, — that the foundations of it, I mean, 
 have to be laid in the Knowledge of GOD, — and that the 
 Fear of God must be its guiding principle, — and we shall 
 be entirely agreed as to the benefits of Education, There 
 will remain no doubt on either side, that it must prove 
 the great instrument for raising the character of a people. 
 And until quite lately, such was indeed the national theory 
 of Education among ourselves. Until yesterday. Educa- 
 tion professedly conducted without Religion would have 
 been deemed disreputable. But it is becoming the pre- 
 vailing fashion now. It is only necessary to enter one 
 of our " Board-Schools," to convince oneself that, — for 
 whatever reason, — (and it is a political reason, I am 
 aware,) — a divorce has been recently effected in this 
 country between two things which, in theory at least, 
 used always to go together. Our State Schools are God- 
 less. There is no denying it. The system pursued in 
 a " Board-School " is based on the proscription of the 
 Bible, — the exclusion of Religion from the educational 
 course. I cannot doubt moreover that herein the spirit 
 
 ^ Job xxviii. 12 — 28. * Ps. cxi. 10. Prov. i. 7. 
 
 • Prov. ix. 10. ■• Eccles. xii. 13.
 
 ''Board-Schools:'' '' High Schools :'' '' Ladies' CollegesV 17 
 
 of the age is faithfully reflected ; the mind of the nine- 
 teenth Century is exhibited truly. 
 
 5. But you need not resort to a State-paid School in 
 order to witness the operation of the same principle. Our 
 " High Schools," (as they are called,) are without any dis- 
 tinctive Religious Teaching. The Church Catechism — the 
 very Creed — is not taught in such Institutions. " All tJiat 
 kind of thing, all Church Doctrine," (say the promoters of 
 these Schools), " we resign to the Parents, Christian Truth 
 must be taught at home." — The plea is plausible : but it 
 will not bear examination. First, because in the case of 
 a vast proportion of your pupils, the result will certainly 
 be that "the Faith" will never be taught at all. Next and 
 chiefly, because there should be no such complete sever- 
 ance between two things which, if they are to be taught 
 effectually, ought to be taught together ; to run into and 
 to colour, in fact to interpenetrate and to leaven one an- 
 other. — Then, there are Colleges for girls of an older 
 growth ; from which also definite Religious teaching is 
 jealously excluded. And this is a system which I re- 
 gard with especial disfavour, — let me rather say, with 
 most alarm of all : for what else is such a training of those 
 Women who are to become the teachers of the next gene- 
 ration, — but a poisoning of the sacred springs of our na- 
 tional life at its very fountain-head ? 
 
 We do not need however to look so far as " Board- 
 Schools" for the children of the poor, — "High Schools" 
 for girls, — or " Ladies' Colleges," — in order to convince one- 
 self that a theory of Education, the very opposite of that 
 which is embodied in the precept, " The Fear of the LORD 
 is the beginning of Wisdom," — ^just now prevails ; prevails 
 most fatally here in Oxford. This is a subject which 
 I find it impossible to handle without more than usual 
 earnestness — the deepest seriousness and solemnity. , 
 
 6. For in fact, the sum of the recent, as well as of the 
 pending Legislation for this loved place, may be described 
 as a determined effort to "DISESTABLISH RELIGION IN 
 
 B
 
 1 8 The threatened University Legislation will dis- 
 
 THE University <=." To abolish Clerical Fellowships : — 
 to abolish Clerical Headships : — to introduce the " lay " 
 teaching- of Theology : — to substitute lay for Episcopal 
 Visitors : — these, which (I learn) are the changes chiefly 
 aimed at by the dominant party, amount to nothing else but 
 a scheme for confiscating endowments expressly set apart 
 for the encouragement of Sacred Learning ; — a scheme for 
 secularizing Institutions essentially Religious in their cha- 
 racter, which for half a thousand years have exercised over 
 Society an unmingled influence for good ; by providing for 
 the Christian training of the Youth of England, no matter 
 what their subsequent destination in life. Quite impos- 
 sible is it to overlook the true character of this movement. 
 Hostility to the Church as a Divine institution : — an un- 
 disguised impatience of those restraints which are the 
 only remaining guarantee that as many as resort hither 
 for education, shall be Christianly brought up : — an in- 
 vincible repugnance to that distinctive teaching which re- 
 sults inevitably from the fact that the Church is the di- 
 vinely appointed depositary of a body of revealed Truth, 
 — and without which our Colleges must soon degenerate 
 into a very Babel of discordant voices, and in the end 
 become schools for every form of misbelief : — these, these 
 are the principles — (if principles they can be called) — 
 which are threatening at this time to rob Oxford of what 
 yet remains to her of her ancient boast and glory. Most 
 unmistakably is this apparent in the anxiety manifested 
 to substitute lay for Episcopal Visitors of the several Col- 
 leges : for what else ca7t be the motive of this but the 
 discovery that a Bishop is an over-faithful watch-dog, — 
 whom there is no persuading to connive at sacrilege ; no 
 inducing to betray his trust ? The plea that " the func- 
 tions of the Visitor being chiefly judicial, it is expedient 
 that they should be vested in a person having the qualifi- 
 cations which accompany high judicial office," — has been 
 already triumphantly disposed of '^. 
 
 ' Words actually used in Congregation (27 Jan. 1872) by a distinguished 
 Member of the University. See the Appendix (B). 
 ' See .,4 Letter to the Members of Lincoln College, Oxford, on certain proposed
 
 establish Religioji ajid de-Christianize the Colleges. 19 
 
 7. I am surprised that the great body of our English laity 
 have not long since caused their voices to be heard in this 
 behalf; seeing that this is essentially a Parents' question. 
 Sure am I that if the Fathers of those who send their Sons 
 hither could be singly interrogated as to the kind of in- 
 fluences under which they would themselves desire that 
 those Sons should be trained for the battle of life, there 
 would scarcely be one dissentient voice in the general 
 repudiation of a system which can only be described as 
 un-Christian and ungodly. — Once determine that hence- 
 forth the Headships of the Colleges shall be held by lay- 
 men, — and you have parted with your only remaining 
 guarantee for the Christian character of the system which 
 will henceforth be pursued in every College. [The Founders 
 designed them to be Religiotis Institutions ^ But for the 
 maintenance of their Religious character, it is obvious that 
 the Head ought to be qualified to preach the Word of 
 God, and to administer the Holy Communion to those who 
 are committed to his charge, and of whom he will have 
 to give an account hereafter ; as well as that he should 
 thus be reminded of his own sacred duties towards them^. 
 Once enact that your Heads of Houses may be laymen, 
 and you also enact that they need not even be Christians^ — 
 for recent Legislation has swept away every guarantee. 
 " By the direct operation of the third clause of the Tests* 
 Act, — (no declaration of Religious Belief being any longer 
 allowed to be made at the taking of any Degree other 
 than Degrees in Divinity,) — the security for sound Re- 
 ligious teaching which such a declaration would afford, can 
 only be given by persons entering into Holy Orders s."] 
 
 8. Proceed to introduce " Lay teachers " of Theology, 
 and you will inevitably poison the very fountains at which 
 you invite the Youth of England to come and drink freely. 
 [Such a proposal could only have originated with men who 
 
 changes in their College, by [Chr. Wordsworth] the Bp. of Lincoln , Visitor of 
 the College, — 1880. page 7 — 10. • See Appendix (D). 
 
 ' Ibid. p. 10. 8 The Provost of Oriel to the Commissio7ters, (March s"", 
 
 1879), p. 6.— The reader is invited to refer to Appendix (A), further on. 
 
 B 2
 
 20 *^Lay Teachers'' of Theology 
 
 failed to perceive that Theology stands on a distinct plat- 
 form from every other Science. It is in the first instance 
 not a Discovery but a Revelation : and its successful cul- 
 tivation, while it requires loftier and more diversified at- 
 tainments than any other Science which can be named, 
 must needs be carried on by quite different methods. 
 Woe to him who supposes that some familiarity with the 
 learned languages and plenty of self-reliance, will qualify 
 him to become a teacher of Divinity ! A profound ac- 
 quaintance with the contents of GOD's written Word, as 
 those blessed pages have been interpreted by the univer- 
 sal Church, — is the first condition of success. To state the 
 matter differently, — To be a competent teacher of Divinity, 
 a man had need to be an accomplished Divine. The very 
 subject-matter of the Science to which he must hence- 
 forth dedicate all his powers is the Knowledge of GOD : 
 and this is the most serious consideration of all, — because 
 it follows directly from it that the erroneous teaching of 
 Theology imperils human souls. Who in his sane mind 
 would adventure so terrible an experiment .'' especially 
 in an University which has already parted with every 
 guarantee that the " lay " teacher of Theology shall be 
 so much as a believer in our Lord Jesus Christ.] 
 
 9. Go on further to abolish " Clerical Fellowships," (as 
 they are now called,) and, — besides the injustice you do 
 to the Clergy, by diverting from them endowments which 
 for centuries have been theirs, and of which they never 
 stood more in need than now\ — you deprive yourselves 
 
 '' " Our contention is, that existing Clerical Fellowships and Headships 
 are benefices in the possession of the Church of England, which are rightly 
 and justly the property of the National Church; and that their retention is 
 not only an act of justice to that Church, hit cottributes to the National cha- 
 racter of the Universities. If half (and I believe more than half) of the edu- 
 cated people in England are in favour of denominational education, is it not 
 right that the Church should have at least its portion amongst the Colleges 
 secured to it by the only means now possible, — namely, by leaving intact 
 this connection with the Clerical body? For I need not remind you that 
 the Ordination vows are the only tests now recognized in the older Colleges ; 
 and the ' layman,' in the true sense of the word, i.e. the lay Churchman, has
 
 need not even he Christians. 2 1 
 
 of a body of men bound by the most solemn obligations 
 to inculcate no doctrines inconsistent with the teaching 
 of the Book of Common Prayer. [To some, this may 
 seem a matter of little moment : but those who are dis- 
 posed to look on with equanimity while the Youth of Eng- 
 land are being robbed of what is the most precious part 
 of their birthright, are respectfully asked, — In your zeal 
 for the advancement of secular Knowledge, are you not 
 forgetting the national uses of our Colleges as schools of 
 Christian training for the service of this Church and 
 Realm ? " The future welfare of England depends mainly 
 on the Religious as well as the intellectual character and 
 attainments of the rising generation, especially in the 
 higher classes. And that character will derive its power 
 for good or evil from the temper and tone of the Colleges 
 in our Universities, as to Christian faith and morals, and 
 Christian worship. The importance therefore of the pre- 
 sent work of the University Commission under the Act of 
 1877 cannot be overrated. The future destinies of our 
 Colleges and Universities, and of the English Nation as 
 affected by them, are in their hands V 
 
 10. One argument, — (which nevertheless is freely hazarded 
 in this discussion by those who are for abolishing "Clerical 
 Fellowships,")— is so utterly hollow and untrue that I will 
 not condescend gravely to entertain it. I allude to the 
 pretence " that Clerical Heads and Fellows of Colleges 
 are likely to be intellectually inferior^ As a matter of fact, 
 TJiey are not. Judging from the reason of the case, WJiy 
 should they be f Why should the noblest, the highest, the 
 most difficult of all the Sciences be cultivated by the less 
 intellectual men .^ Question History, and see whether it 
 be not true that on the contrary, all down the ages, the 
 intellectual giants have been for the most part Theolo- 
 gians. Who but Divines have made our Universities so 
 famous .^ With zvhojn has secular Learning and high 
 
 become extinct as far as Statutes can make \t."—Tke Church and the Uni- 
 versities, a Letter, <S:c., by Rev. John Wordsworth, (1880), p. 9. 
 ' Ibid. p. 12.
 
 m Clerical v. Lay Fellows. 
 
 Scholarship dwelt conspicuously if not with them ? The 
 singular impertinence of the insinuation provokes repri- 
 sals. I am tempted to invite a resort to actual expe- 
 rience. Recal the University men of greatest mark whom 
 you have yourselves known within the last 20, 30, 40 years : 
 and were they Clergy or Laity "i which .-• Nay, I am con- 
 tent to make my appeal to the facts of the present day. 
 Collect in this place a dozen clerics, and a dozen laymen. 
 And will any one who knows what wit and genius really 
 are, pretend that the intellectual inferiority rests with those 
 who have dedicated themselves to the study of the things 
 of God .'' Our opponents are respectfully assured that 
 they will find it their wisdom to withdraw their immo- 
 dest claim to a monopoly of intellect ; and to rest their 
 enmity to the Church on a plea which may at least be 
 stated without suggesting recollections the reverse of com- 
 plimentary.] 
 
 1 1. But indeed the whole of the mischief which would 
 result from the pending Legislation has not yet nearly been 
 stated. By the abolition of " Clerical Fellowships," you 
 will inevitably in the end drive away from Oxford the 
 future Clergy of the Church of England ; to their own irre- 
 parable loss, as well as to the abiding injury of those 
 young men, destined for other professions, side by side 
 with whom Candidates for Holy Orders have hitherto 
 grown up. ["At any time for about ten years back some 
 550 of our Undergraduates, or considerably more than a fifth 
 of the whole body, have been bona fide Candidates for Ordi- 
 nation. . . . Surely it is the part of a Statesman to encou- 
 rage this connection between the Clergy and the Univer- 
 sities, which is one of our ' national ' peculiarities of the 
 greatest value ! The high position assured to the Ministers 
 of our Church, and their insight into the life and modes 
 of thought of other young men, secures them an influence 
 not possessed by the Clergy of other nations. No thought- 
 ful man can look without pain upon the low intellectual 
 position of many of the Clergy in Roman Catholic coun- 
 tries, or on the arid Theology of Protestant Germany
 
 Prospect of a deteriorated Clergy. 23 
 
 (chiefly under the teaching of lay Professors) which has 
 little or no bearing on personal Religion. From our Uni- 
 versities, on the contrary, a stream of men is constantly 
 going forth, who are at once cultivated and devout. How 
 long we shall possess this privilege, depends much upon 
 present Legislation. But of one thing I am certain, that 
 if the action of this Commission or of Parliament causes 
 this flow to cease, the whole of English Society will suffer ; 
 and the historian of the future will marvel at the blindness 
 of those Statesmen, who, to gratify party feeling, sacrificed 
 a national blessing of unique and priceless valued."] 
 
 12. I freely avow that this is my chiefest dread as a re- 
 sult of the threatened legislation. I waive for the moment 
 the gross injustice of depriving of their own peculiar en- 
 dowments members of a profession which at this time is 
 only viewed with disfavour in certain quarters, because it 
 teaches the Religion of THE Crucified. I fasten my 
 eyes rather on the mischief which will result to Society 
 at large if our Parochial Clergy shall ever become a body 
 of one-sided Seminary Priests : narrow in their sympa- 
 thies : exclusive in their studies : alien in their tastes, 
 habits, dispositions, pursuits, aims. [With the Provost of 
 Oriel, (lately my venerated Chief,) I hold it to be " of na- 
 tional importance that young men of whatever rank or 
 fortune who have the privilege of receiving an University 
 Education, should to a considerable extent be associated 
 together ; and above all, that those who are destined for 
 the Christian Ministry should not be dissociated, like a sepa- 
 rate caste, from those who are destined to other Professions* 
 or 7nerely civil duties ''." 
 
 13. I might however, with at least equal reason, call 
 attention to the irreparable mischief which will result to 
 the Realm at large if those endowments shall ever be 
 alienated from the Clergy which were left expressly for 
 their support and encouragement ; — on the ground that 
 thereby will have been swept away the very provision 
 
 J Ibid. p. 13. k April, 1878.
 
 ^4 Mischief of an unlearjied Clergy. 
 
 on which the Church of England has hitherto chiefly de- 
 pended for the maintenance of a high standard of Learn- 
 ing in her Ministers of Religion. And wJien did she ever 
 stand more in need of a learned body of Clergy than 
 now? It will be an evil day indeed for the country at 
 large when our Parochial Clergy are looked down upon, 
 and discovered to be unable " to hold their own." 
 
 14. And yet it is to this that we shall soon be tending 
 if this act of spoliation be permitted ; seeing that nowhere 
 so well as under the shelter of a College, — (I speak from 
 a long and blissful experience !) — can the Study of Di- 
 vinity be successfully prosecuted. Screened from anxiety, 
 blessed with leisure, and refreshed by intercourse with 
 congenial spirits, — only there can Clergymen afford to 
 devote themselves to Sacred Learning for Sacred Learn- 
 ing's sake. Yes. These grand old libraries and these 
 umbrageous gardens are a very Paradise to the student 
 of Sacred Science, — from which no reason whatever has 
 been hitherto assigned why he should be expulsed.] . . . 
 It is not too much to say that the fundamental changes 
 in our system, — (they amount in fact to a Revolution,) — 
 which are just now being wrought by a little handful of 
 men in a corner; [sometimes, if report speaks truly, by 
 a majority of one, but always by a very insignificant ma- 
 jority] ; — will be felt in their deadly consequences through 
 every part of this great Empire : and will be deplored by 
 all good men when it will be too late to undo or to remedy 
 the mischief. ["A change in the personnel of the Com- 
 mission " at the beginning of this present month of No- 
 vember, — the mere substitution of one name for another \ 
 — " has enabled the Liberal party upon it to alter the printed 
 drafts of Statutes which had been provisionally agreed 7ipon ; 
 and to reduce the Clerical Fellozvs at one or two of the Col- 
 leges to a very bare viinimnm ™ " This may be a legal — 
 but is it an equitable proceeding } Is it thus that the 
 Church of Christ is to be defrauded of her rightful in- 
 heritance by one vote, more or less, in a little handful of 
 • Dr. Bradley in place of Lord Selborne. See Appendix (A). " Ibid.^. 10.
 
 History of the irreligious movement. 25 
 
 men whose prevailing object is unmistakably to secularize 
 the University ? 
 
 15. In order, (if so it might be,) even at this late hour, 
 to avert the impending evil, " I appeal " (in the words of the 
 Bishop of Lincoln) " from an unknown Triumvirate, to all 
 the Members" of each several Foundation " who are in- 
 terested in its welfare, and have a right to be informed 
 what changes in its constitution are now contemplated." 
 With him, I confess that I experience wondrous little satis- 
 faction " at hearing that the future destinies of our ancient 
 and noble foundations, such as the Colleges of our two 
 great Universities, are dependent in a considerable degree 
 on the opinions and feelings of three individuals in each 
 College ; who may be excellent men, but who as far as I 
 know are anonymous and irresponsible, and happen to be 
 in favour with those who constitute ' the Governing Body 
 for the time being :" a body numbering perhaps less than 
 a dozen persons ".] 
 
 16. It is impossible to survey the history of the last 
 thirty years without a sentiment of more than ordinary 
 dissatisfaction. — At first, the plea was urged that Founda- 
 tions essentially Ecclesiastical were somewhat too exclusive 
 in their character : and the plea was generously allowed. 
 Restrictions were relaxed. Laymen were freely admitted 
 to Fellowships. The curriculum of the University was 
 enlarged. — But soon it became apparent that this did not 
 by any means satisfy those who at first had been suppli- 
 ants for Toleration only. It was not in fact by any means 
 the thing they really wanted. Tests must henceforth be un- 
 reservedly abolished, — which means that, in their view, no 
 one needs any longer to be a Christian. — Finally, it is 
 found that there is to be toleration for all — except for the 
 Clergy of tJie ClinrcJi of England. As if to make reprisals 
 for the disadvantage under which laymen laboured here 
 for the previous centuries, it is at last openly declared 
 that in the case of certain Professorships hitherto exclu- 
 
 ° Ibid. pp. 5, 6.
 
 226 " Undenominational Theology'' 
 
 sively held by Clergymen, " it ought to be, if not a positive 
 disqualification to a candidate, at any rate a disadvantage," 
 that he should be in Holy Orders °. 
 
 17. [Now let it be stated, in order that we may be clearly 
 understood, that the Professorships which it is proposed 
 thus to secularize are those (i) of Hebrew and (2) of Eccle- 
 siastical History. But then it so happens, (i) That the 
 only extant Book %vyitten 171 the Hebrew language is THE 
 Old Testament. Next, (2) That Church History, which 
 is essentially the History of Christian Doctrine, is perforce 
 concerned with Divinity throughout. The proposal before 
 us therefore amounts to this : that two of our principal 
 Divinity Chairs in the University shall be handed over to 
 persons who need not even be Christians : — " Clergymen of 
 any religious body'" being the only class of persons in the 
 Community who (it is proposed) shall be deemed ineligible 
 to either. 
 
 18. I am really surprised that the essential foolishness 
 of this proposal — (viz, to make "Laymen" accredited 
 Teachers — Professors even — of Divinity) — has not struck 
 those with whom it originated. In which other Faculty 
 would so monstrous a scheme be tolerated .'* I have often 
 read — still oftener tried to read — " Laymen's Divinity : " 
 and I protest that I have invariably found it simply 
 worthless. A Jurist would probably say the same (and 
 with equal reason) concerning the Legal speculations of 
 men whose training had been for the Sacred calling. 
 — As for " a Faculty of purely Undenominational The- 
 ology '^l' (which has been lately suggested as the object 
 to be hereafter aimed at,) it is hardly intelligible to 
 me how a man of education and sense — (supposing him 
 to be a believer to some extent in Revelation) — can 
 have been weak enough to deliver himself of a sentiment 
 
 ° Professor Bryce, addressing the "Liberation Society." The sentiment 
 (as reported in the Nonco7iformist) was greeted with cheers by his auditory. 
 See more on this subject in the Appendix (C). 
 
 p See Appendix (C).
 
 The Aliens remonstrated with. 27 
 
 which betrays such entire ignorance of the matter in hand. 
 He either advocates that system with which alone Catho- 
 lic Antiquity had practical acquaintance ; — in which case, 
 our existing Professoriate will supply him with all that 
 he is in search of : or else (which is the fact) he means 
 something of which Catholic Antiquity never at any time 
 knew anything. — "And pray, Sir," (I am contented to 
 inquire in reply,) — "what would you think of the pro- 
 posal to found a LawSch.oo\, of which the fundamental 
 principle should be that the Law professed and taught 
 by its members was to be Law of a kind unknown to any 
 of the Courts, — but which, on the contrary, every Judge 
 on the Bench had repeatedly condemned, and declared 
 to be utterly undeserving of serious attention?"] 
 
 19. The Secularists who broach such views are solemnly 
 reminded that the Oxford which nourished them so fondly 
 in her bosom, and still captivates them by her beauty ; 
 — whose well-stored libraries they find so convenient for 
 study, and whose cloisters furnish them w^ith so delight- 
 ful a home : — these Aliens are respectfully reminded, I say, 
 that Oxford is the genuine product of Ecclesiastical {not 
 'Monastic') zeal, — Ecclesiastical liberality and piety: that 
 it was endowed by ChicrcJunen out of the Churclis funds : 
 has grown so great and so famous because she has never 
 yet been ashamed to confess openly that the Lord is at 
 once her light and her glory 1. Every College bears wit- 
 ness to the truth of what I am saying in a hundred name- 
 less ways ; for every College is essentially a Religions 
 Fotuidation'^ . The sweet bells which usher in the dawn 
 with their numberless calls to prayer, attest what is at least 
 the theory of every separate Body. The common Chapel 
 like the common Hall, — and the Tutorial system, which 
 assigns every younger member of each Society to the spe- 
 cial care of one of the seniors, — these witness to the theory 
 that the College is but an extension of the Christian home. 
 [The very "Bible-clerk" 's name is a reminder that it was 
 
 ' ^' Dominus illuminatio mea " ; — the actual motto of the University. 
 ' See Appendix (D).
 
 28 Oxford, the p}'o duct of Ecclesiastical 
 
 once the universally enjoined practice to read Scripture 
 aloud during dinner: — a custom which lingered on till 1 826^] 
 There is in the very shadow of these old grey walls a sacred 
 calm which sinks deep into the spirit even of a stranger 
 during his brief sojourn among us : an atmosphere of holi- 
 ness, I say, there is, which is rather a thing to be felt than 
 described. And if there still survive among us aught of 
 genuine refinement and lofty breeding, — aught of unearthly 
 aspiration and of pure unselfish purpose, — I take leave to 
 declare that it is all the product of higher influences than 
 this World is able to furnish. Yes. There would not, be- 
 lieve me, cluster so many sacred memories round every 
 College portal, if Oxford had been a mere aggregate of 
 clubs: if the "roll-call" had always stood in the place 
 of Daily Prayer, and Professorial lectures had been the 
 universal substitute for personal intercourse between the 
 Tutor and his pupils : if, — to state the matter differently, 
 but with more of truth and reality, — if the constraining 
 motive had been away whereby it comes to pass that 
 those especially who have received a Commission from 
 God, look on their fellow- men as immortal beings for 
 whom Christ died, and for certain of whom they will 
 themselves be called upon hereafter to give account. — 
 Reverse all this : — undo the ancient method which hath 
 prevailed in this place since Oxford became an University: 
 — divorce Religion from intellectual Culture : — look coldly 
 on the claims of revealed Truth: — discourage the best 
 Learning, and drive away those who have every right, 
 human and Divine, to hold the chief place in Oxford : — 
 and all too late you will make the discovery, — (or it will be 
 made for you by those who will curse your memory when 
 you are gone,) — that you destroyed the Institutions which 
 you never really understood ; and imparted nothing — be- 
 cause you had nothing to impart — in exchange for the 
 treasure which you threw away. . . . Head culture without 
 heart training ; — secular attainments unillumined by Di- 
 vine Truth ; — even the knowledge of Sacred things, un- 
 sanctified by the " desire to do God's will :" — O, all this, 
 
 ' From Dr. Bloxam.
 
 Earnestness, — Claims of Poverty. 29 
 
 depend upon it, is destined to be attended by the same 
 fatal result which followed Man's original transgression. 
 The tasting of the fruit of the Tree of the Knowledge of 
 good and evil, apart from access to that other sacramental 
 Tree whose marvellous property it was to repair the waste 
 of Nature and to sustain the spiritual Life, — gratified in- 
 deed the bodily appetite, and ministered to the intellectual 
 pride of the primaeval pair : but I read that the penalty 
 thereof, in the case of both of them, was Death. 
 
 20. Enough on this head. — At the risk of being led away 
 from what is my proper subject, I find it impossible to 
 withhold from the Commissioners the further inquiry, — 
 And now, side by side with this unmistakable determi- 
 nation TO DISESTABLISH RELIGION in Oxford, — what 
 remedy are you proposing for a local evil which beyond 
 all others cries aloud for redress at the hands of an Uni- 
 versities' Commission : how is it, I mean, that you propose 
 to deal with the sacred claims of Poverty : — [intending 
 thereby, of course, not 'Poverty' in the abstract, — but, as 
 exhibited in the persons of those " Paiiperes Scholares'' 
 who would gladly come up to Oxford to receive the bene- 
 fits of an University Education, could they in any way 
 afford to do so ?] 
 
 21. Look through the records of those ancient Founda- 
 tions — with which you display so little sympathy, and of 
 which you seem to have such a very slender apprecia- 
 tion, — and you will find that next to a burning jealousy 
 for God's honour and glory, nothing is more conspicuous 
 than a holy solicitude that the plea of Poverty shall for 
 ever be recognized in this place*. Founded the Colleges 
 confessedly were for the encouragement of Learning : but 
 of Learning in wkoju ? In tlie sons of poor men, I answer. 
 None "prseter humiles, indigentes, ad studium habiles, 
 proficere volentes," are declared eligible to a Scholarship, 
 (a ' Fellowship ' we now call it), in the ancient society to 
 which I myself belong. [And yet, who knows not that, — 
 
 * See the Appendix (E).
 
 3.a Oxford, the University of the rich. 
 
 from causes which it is needless to specify, — Oxford has 
 become exclusively an University for the rich ; and that, 
 save at the Halls — (which by the way, with one exception, 
 it is intended to suppress,) — and at Keble, it is no longer 
 possible to procure the full benefits of an University educa- 
 tion, except at a cost which is ruinous to persons of slender 
 resources; simply unapproachable by the 2>.cX.\x2\\y poorf 
 No doubt, if a youth is able to compete successfully for 
 a Scholarship, the case is different : but how can such 
 a result be expected for one who has enjoyed very little 
 training ; or rather, has had no early advantages at all ? 
 Talk not to me of " merit" therefore. There is no merit 
 at all when a lad from the sixth form of one of our public 
 Schools produces a better Greek or Latin exercise than 
 a youth of 20 or 21 who has scrambled into the mys- 
 teries of Greek and Latin composition with few external 
 helps, or none. 
 
 22. The want of cheaper University education which has 
 been in this way created through the wasteful expenditure 
 of the wealthy, — not to say the thoughtless extravagance 
 of many whose parents are the reverse of rich, — has at last 
 asserted itself so imperiously, that at this instant, out of 
 a total of about 2250 resident Undergraduate members of 
 the University, no less than 245 are " Unattached," — that 
 is to say, belong to the University without yet belonging 
 to any College. (The entire aggregate of these gentlemen 
 has already reached 417.) A small proportion, I am as- 
 sured, are men of fortune, — persons, at all events, who be- 
 cause they prefer to live unfettered by restraints of any kind, 
 have adopted the " Unattached" system, of their own free 
 choice. These may be omitted from the account, — with 
 the passing remark that the system was never intended 
 for such as they are : that they ought not to be permitted 
 to avail themselves of it : and that the very existence of 
 such a class of men is its sufficient condemnation. What 
 however is more truly to be said concerning the great 
 bulk of those 417, than that they are a standing witness to 
 the insufficiency of our Collegiate appliances, — a proof of
 
 The " [/^ATTACHED," a retrograde system. 31 
 
 their manifest inaptitude to meet one of the most press- 
 ing wants of the day ? Nay, the University fails to fulfil 
 the very intention for which it was founded, — fails to 
 justify its very raison d'etre, in suffering such a body of 
 men to exist. For who sees not that we are at this time 
 rapidly drifting back to the very condition out of which 
 Walter de Merton [the originator of our Collegiate system) 
 lifted us in 1264, when he founded and munificently en- 
 dowed the College which still bears his glorious name, 
 confessedly with the object of putting an end to the " Un- 
 attached " system, — which up to his day had prevailed 
 exclusively in Oxford ? . . . The case of the " Unattached," 
 I repeat, beyond all others, is just now clamorous for 
 remedy. Rather does the wro7ig of the "Unattached" cry 
 aloud for redress. They already amount to more than 
 a tithe of our resident Undergraduate body. They will 
 soon have grown into a far more formidable fraction. 
 
 23. For I maintain that a very grievous wrong has 
 been done to men in their position. Robbed, they have been 
 of their rightful heritage through past Legislation, — ever 
 short-sighted when it sweeps ruthlessly away the provision 
 made in former ages for lending educational assistance to 
 the sons of Parents whose circumstances are the reverse 
 of affluent.] And the question I now respectfully ask, is, 
 — What answer do you propose to render poor Scholars 
 when hereafter they stand suppliant at your gates, — sup- 
 pliant for admission to a share of the high privileges which 
 have been so heartlessly monopolized by the rich } Do you 
 mean — (I am addressing myself to the University Com- 
 missioners) — Do you mean still to bid them stand shivering 
 out in the cold, on the plea that this time the surplus re- 
 venues of the place are required for increasing the incomes 
 of an unwieldy aftd a useless Professoriate ^ .'' [Lookers on 
 desire to be informed how you propose to reconcile such 
 a course with your "liberal" professions. More than that. 
 You are reported to advocate the doctrine that our Univer- 
 sities are natioiial foundations, — which is perfectly true : 
 
 » See Appendix (F).
 
 32 The " Unattached''' system, retrograde: 
 
 and that their revenues are national property,— which is 
 demonstrably false. But approach the question from either 
 point of view, — yours or mine ; and — May we be told on 
 what principle you propose to defend the alienation from 
 the Poor of what was left expressly for their benefit ? also, 
 on what grounds you sanction the transfer to one pri- 
 vileged class, of endowments which were confessedly in- 
 tended to prove a benefit to the whole Nation ?] If, as is 
 admitted ^ £^0 a-year will suffice to enable a man to get 
 through the University on the " unattached " system, — 
 why is not every College with a surplus, called upon, as 
 far as that surplus goes, to undertake that for the same 
 sum of ;^5o as many as can prove that they absolutely 
 require it, shall enjoy the full benefits of an University 
 education ? That those benefits cart be enjoyed by those 
 who live here in a state of isolation, — ostracized from the 
 society of their fellows, — no one will pretend. Who knows 
 not that it is the daily attending the same lectures, yes, 
 and the sharing in the same manly sports : experience of 
 the same Chapel services, and familiarity with the same 
 routine of daily occupation : the dining in the same an- 
 cient Hall, and associating with the same pleasant com- 
 panions : — who knows not that this it is which makes an 
 University education such a priceless thing, — produces 
 the Man, — as well as causes that these shall be the three 
 brightest years in the retrospect of so many an after-life } 
 You cannot seriously pretend that pacing the same streets 
 and gazing up at the same buildings : submitting to the 
 same repeated Examinations and at last obtaining the 
 right to wear the same academic hood : — you will not try 
 to persuade me that anything of this sort can in any 
 degree achieve the object with which men come up to 
 Oxford ! 
 
 24. [It requires in fact little observation and only a slight 
 acquaintance with Human Nature, to be convinced that 
 
 * " The Censors have collected fresh statistics as to the cost of living. . . . 
 These prove conclusively that the necessary Oxford expeiises of a careful 
 Student need not exceed £^0 a-year.^' — Report of Students' Delegacy (1877-8), 
 —p. 28.
 
 an imposture and a sham. 33 
 
 such a system can never possibly become a real success. 
 Carried out on a large scale, — (and the " Unattached" sys- 
 tem already bids fair to develope into a lesser University ^,) 
 — it must inevitably prove in the end a gigantic error. 
 The pinch of grinding poverty, unrelieved by social influ- 
 ences, crushes the spirit, and unfits it for noble enterprise. 
 Meals devoured alone do a man wondrous little good. 
 Solitary walks — moral and mental isolation — the undi- 
 vided solicitude to obtain an University degree ; — all this 
 kind of thing is a sorry preparation for the battle and the 
 business of the after-life : is no substitute at all for an 
 University education. Weeds which prove ineradicable 
 are observed to abound in such a soil and to wax wondrous 
 tall and strong. It will be an evil day for England when 
 any considerable proportion of her Clergy shall have been 
 educated under such conditions, — trained under such in- 
 fluences. And yet, " ahnost the whole of those Students 
 who take their Degree with us" (say the Delegates of the 
 Unattached) " become either Clergymen or Schoolmasters, — 
 or both y." .... Quite impossible in the meantime is it that 
 any effectual oversight should be taken of many hundred 
 young men living sparse in a place like Oxford, — any real 
 acquaintance obtained with their individual needs and 
 characters. The Colleges should — they certainly conld — 
 help men to be economical, if the men themselves really 
 desired to be so : should enable one who is very poor, 
 if he honestly gives himself up to his work, to live more 
 cheaply than in a lodging, on the " Unattached " system, 
 would be possible. And not only more cheaply, but a 
 thousand times more happily. For, to speak plainly, no 
 man is able to live alone. Some, if left quite to them- 
 
 * It has grown steadily from the first. In 1869 the "unattached" num- 
 bered 36: in 1870, — 66: in 1871, — 98: in 1872, — 120: in 1873, — 150: in 
 1874, — 196 : in 1875, — 229 : in 1876, — 256 : in 1877,-292 : in 1878, — 314 : 
 in 1879, — 339 : in 1880, — 373. They have already (Nov. 24) grown to 417. 
 
 y " Out of the 62 Graduates on our books, 30 are Clergymen or Ministers 
 of Religion (some being also Schoolmasters) ; 24 are Schoolmasters or 
 Tutors ; two are studying Medicine, one is a Barrister at Law, one a Law 
 Student, and five only are, (so far as we know), of no profession." — Report of 
 Students' Delegacy (1877-8),— p. 5. 
 
 C
 
 34 Wky are not ^^ Poor Scholars^' now 
 
 selves, are pretty sure to subside into low company, — or 
 else to prove moody and melancholy ; to acquire a moral, 
 or a mental twist : most likely, both. . . . The case of the 
 417 "Unattached ," — (and they will soon grow into 1000^,) 
 — claims attention, I repeat, at the hands of the Commis- 
 sioners infinitely more than an enlargement of the Profes- 
 soriate^. High time is it that they were all gathered in, — 
 folded like the rest ; and admitted to a share of those 
 priceless benefits which at present are monopolized by 
 a class : reserved in fact for those who are able to pro- 
 duce no other claim for what they enjoy, but that they 
 can afford to spend yearly at least three — if not four — 
 times as much as their less-favoured brethren, 
 
 25, There is nothing novel in the remedy proposed above, 
 viz. to connect with the Colleges the " Unattached " mem- 
 bers of this University. It is found that in the year 161 2, 
 the "pauperes Scholares" were a recognized body of men 
 who were distributed over the several Foundations in 
 very various proportions. Ten Colleges ^ are discovered 
 to have supported, on an average, thirty poor Scholars 
 each, — the average number of Commoners in those Col- 
 leges having been only double that number, viz. 59 ^ By 
 now assigning an average of 12 poor Students to every 
 College, the whole of the " Unattached," actually resident, 
 would be gathered in, 
 
 26. But by lu hat precise means the benefits of Collegiate 
 training can best be brought within the reach of men of 
 small means, — I presume not further to indicate. Enough, 
 to have respectfully warned the Commissioners that, merely 
 to tax certain of the Colleges, — and then to hand over the 
 
 ' 417 is the total number of the "Unattached," — Graduate and Under- 
 graduate, — on the books of the Delegates. — I am indebted for the information 
 to the courtesy of their Censor, — the Rev. G. S. Ward. 
 
 » The reader is again referred to Appendix (F). 
 
 *> viz. Merton 29, Balliol 22, Exeter 37, Oriel 24, Corpus 14, Magdalen 76, 
 Lincoln 27, Brasenose 17, Trinity 31, S. John's 20. 
 
 *= Gutch's Collectanea Ciiriosa, 1781, vol. i. p. 196.
 
 ns anciently y attached to every College? 35 
 
 funds so raised, or part of them, to the Delegates of the 
 " Unattached," — would be only to aggravate one of the 
 most crying of our local evils ; not at all to remedy the 
 urgent want complained of. To render eleemosynary 
 relief to " Unattached " Students, I repeat, is not to ex- 
 tend to " poor Scholars " the benefits of an University 
 Education. It is, on the contrary, effectually to withhold 
 those benefits from them. It is to raise up in the place 
 an altogether inferior class of men ; and to stereotype, 
 as an abiding feature of our system, what was only ad- 
 vocated in the first instance as a temporary measure 
 of expediency. The " unattached " system is an essen- 
 tially retrograde movement, where we ought to be aiming 
 at Progress : is simply indefensible and intolerable : cannot 
 be too strongly denounced as an imposture and a sham. 
 And it is for Commissioners invested with almost absolute 
 powers to discover the best remedy, before it is too late, 
 for a rapidly growing evil which threatens in the end to 
 affect the character of the entire University of Oxford. 
 They are solemnly implored, — in the sacred Name of Him 
 who enriched the estate of Poverty with a special Beati- 
 tude, — to do this thing ; and to do it now.'] 
 
 27. Let me in conclusion, rising up above all this, freely 
 admit that what is at present befalling this loved place, — 
 (my words concerning Oxford have been wrung out of 
 a very full heart,) — that it is but one aspect of a problem 
 with which we have become but too familiar ; one more 
 outcome of the prevailing godlessness of the age. " The 
 beginning of Pride " (says the son of Sirach) " is when 
 one departeth from GOD, and his heart is turned azuay front 
 his Maker ^y The words seem to go to the root of the 
 matter. Pride, — the sin through which the apostate Angels 
 fell^ — is rebellion against GOD, — the rebellion of the in- 
 tellect, or the rebellion of the will : the setting up of self, 
 in some way, against — in the place of — GOD. This is, 
 at all events, the end to which Pride moves ; though it 
 may not be the object which Pride proposes to itself at 
 
 ** Ecclus, X. 12. • * I Tim. iii. 6. 
 
 C 2
 
 36 Pride is Enmity against God. 
 
 the outset. The restraints which Law imposes on the ex- 
 orbitancy of the affections, — the limits which Truth pre- 
 scribes to the speculations of the understanding : — what 
 else are these but other names for checks administered 
 by the Divine will ? GOD, — the Eternal, Invisible, Al- 
 mighty God, — as He is the first Author of Law, so hath 
 He also chosen Truth to be but another name for His 
 own perfections. And it is Man's resistance of the Divine 
 Law — Man's rebellion against some aspect of Divine Truth 
 it is — which constitutes the sinfulness of Pride. 
 
 28. At the root of all is discovered to lie a disinclination 
 to conform to the revealed Will of GOD. It invents for 
 itself many excuses, — assumes to itself many names, — 
 puts forth many pleas : but it is still Enmity against GOD. 
 To take up certain of our periodicals and to open certain 
 popular books, — to listen to not a few of the discourses of 
 men whose views are just now very much in vogue, — it 
 might really be supposed that in consequence of some 
 wonderful discovery recently made, — ancient beliefs have 
 become exploded : the Faith of the Church Universal for 
 1800 years is becoming, somehow, a thing of the past. 
 That it is out of gear with " modern Thought ;" — out of 
 harmony with the spirit of the age, we do not require to 
 be informed. It seems to be pretended that a new Gospel 
 is dawning on the world : that we are about to enter on 
 a new order of things. But I have inquired in vain for 
 any solid substance which is casting all these fantastic 
 shadows. — We are again and again assured that some 
 reconstruction or readjustment is absolutely necessary to 
 enable the old organization to continue to do its work in 
 regulating men's thoughts and in evangelizing the World. 
 But no proof of this is so much as attempted : no reason 
 for so wild an imagination has yet been furnished, — no, 
 nor ever will be ! 
 
 29. The one thing needed, friends and Brethren, — (I 
 especially address myself to you younger men, on whom 
 the hopes of England are fixed, — and with whom it rests 
 to determine of what description the Oxford of the future
 
 A last Appeal. 37 
 
 shall be !) — the one thing required, on your part and on 
 mine, is a renewed and a sanctified will. This is God's 
 own appointed guide to the attainment of intellectual 
 Truth. That beatitude of the Gospel which promises the 
 Vision of God as the peculiar reward of " the pure in 
 heart V conveys by implication the assurance that the 
 highest Knowledge shall be the privilege of those who have 
 lived the holiest lives. The desire to do God's will, as we 
 have seen, is destined to result in the knowledge whether 
 or no the Doctrine be indeed from GoD. . . . Let tJiis then 
 be your practical reply to every solicitation of the Enemy 
 of your soul ! Brace yourselves up, on your knees, with 
 the stern resolve to be faithful soldiers and servants of 
 your Lord ! Pray, in the language of this day's Collect, 
 for the gift of a stirred-up will : and remember that the 
 very condition of Intellectual Progress in the case of every 
 one of you must still be — Religions Obedience. 
 
 30. [But I cannot make an end until I have addressed 
 yet a few earnest words to the elder sort, — with whom 
 exclusively rests the grave responsibility of the pending 
 Legislation. — O beware ye of giving irrevocable effect to 
 the thing which ye have seemed hitherto to be bent on 
 doing, but which has not yet reached that stage when 
 it will be quite beyond your power of recal. In your 
 calmer moments you cannot fail to perceive that the course 
 to which you are being hounded on by the enemies of all 
 Religion, — urged by the Enemy of your souls, — is a down- 
 ward, an impious, a deadly course. For God's sake then 
 pause ! Have the Christian manliness to make a stand, 
 even at this, the latest minute of the latest hour ! Have 
 the courage to refuse to be a consenting party to the ruin 
 of your College ; which, remember, is to incur the wrath 
 of Him who describes Himself as a jealous GoD. If others 
 insist on betraying a Sacred Trust, yet do not thou ! (" O 
 my soul, come not thou into their secret ! ") Not in vain, 
 be sure, hath it been recorded in the sacred page that 
 terrible remorse seized the traitor Judas — when it was all 
 
 f S. MaUh. V. 8.
 
 38 The last Appeal. 
 
 too late. God avert from thee the guilt of complicity in 
 a crime like his, — the misery of becoming a partaker of 
 his anguish ! 
 
 31. Regard the thing I am saying as you will ; I am far 
 too thoroughly convinced of its gravity and importance, as 
 well as of the truth of it, to withhold a single word. To 
 me — who am approaching the end of life — I cannot ex- 
 press how mad they seem who are engaged in the present 
 endeavour to de-Christianize Oxford : for surely the veil 
 has but to be rent away — (it is a wondrous thin one, and 
 must be rent away in a few short years !) — and we shall 
 stand face to face with GOD. You cannot affect to doubt 
 how the de-Christianizing of an University must appear in 
 His sight ! And O the anguish throughout the long ages 
 of Eternity which must follow, — O the gnawing worm, the 
 fiery anguish, — of remembering that in our lifetime, — the 
 days of our probation here on Earth, — we took our stand 
 among the enemies of GOD ; threw in our lot with the Un- 
 believers ; were helpful in promoting the designs of those 
 who were for the Disestablishment of the Religion of the 
 God of Truth ! ... If there be the shadow of a lingering 
 doubt in any heart, — if the faintest suspicion makes itself 
 felt in any quarter that the sober verdict of old Age will 
 reverse the judgment of early Manhood, — O, as thou 
 valuest thine eternal peace, let the cause of CHRIST and 
 of His Truth have the benefit of that lingering doubt, — 
 that faint suspicion ! .... So may one thorn the less dis- 
 turb thy dying pillow! So mayest thou not be disap- 
 pointed in thy trembling hope of finding mercy in that 
 tremendous Day when it shall be said by every one of us 
 — " I have heard of Thee with the hearing of the ear : but 
 now — mine eye seeth Thee ! "] 
 
 I HAVE BEEN VERY JEALOUS FOR THE LORD GOD 
 OF HOSTS.
 
 APPENDIX (A). 
 
 Recent action of '*the University of Oxford Commis- 
 sioners." Effect of their Proposed Statutes. 
 
 Referred to at p. 24 .• see also p. 19. 
 
 The draft of the Statutes proposed for Magdalen College by 
 a majority of the Commissioners, was actually in print when 
 Lord Selborne withdrew from the Commission. It provided 
 that if, at the time of holding an election to a Tutorial Fellow- 
 ship, the number of Fellows in Holy Orders holding such Fel- 
 lowships should be reduced below one half of the whole number 
 of such Fellows for the time being, no person should be eligible 
 but one in — or intending to take — Holy Orders. — This would 
 have secured to the College five Clerical Fellows ; and saved 
 the Religious character of the Foundation. 
 
 The vacancy caused by the retirement of Lord Selborne from 
 the Commission was supplied by the appointment of Dr. Bradley, 
 Master of University. The Rt. Hon. Mountague Bernard now 
 became Chairman, Whereupon, the Secularists instantly re- 
 opened the entire question : recalled the draft Statutes already 
 in print ; and the next time the College came before the Com- 
 missioners (2 Nov.), by a majority of ojie vote (5 against 4) re- 
 duced the number of Clerical Fellows to two. 
 
 The evil aiiimus which, in a matter of so much gravity, 
 could thus, per fas et nefas, pursue its unholy advantage to the 
 bitter end, — must strike every fair looker-on with astonishment 
 and displeasure. Can it be right, I ask, on the strength of a single 
 vote, to go back and inflict a deadly injury on an ancient Society, 
 — against the will of the College itself, and in plain defiance of 
 the ascertained intention of its Founder : especially after it had 
 in some degree survived the ordeal of the Commission ? 
 
 While these pages are passing through the press, a copy of 
 the " Statutes proposed to be made by the University of 
 Oxford Commissioners for" eight of the Colleges, has been 
 sent to every Member of Congregation. They realize the worst 
 fears of the friends of Religion and of Oxford. 
 
 They reduce the number of Fellowships to be held by Cler- 
 gymen, to two, one, or none. They often contemplate the possi- 
 bility of there 7iot being a singk Fellow of the College in Holy 
 Orders. They universally abolish "Clerical Headships:" thereby 
 removing the only remaining guarantee that the Head of a Col- 
 lege shall be a Christian. Henceforward, there is nothing what- 
 ever to prevent a College from being presided over by an avowed 
 Infidel, or by a Papist. — Have English Parents nothing to say
 
 40 Appendix (A). 
 
 to all this ? Are Christiaji Parents prepared to send up their 
 sons to Oxford without any guarantee tvhatever that those sons 
 shall be Christianly brought up ? 
 
 True, that in every instance the formula (descriptive of the 
 purpose of the College) — " a place of Religion, Learning, and 
 Education " — has been retained. But I take leave to point out 
 that after carefully eliminating from the Statutes of a College the 
 only remaining guarantee that the " Religion " taught in that 
 College shall be the Religion of Jesus Christ (Whom to know, 
 alone, " is Life ! "), — thus to profess loyalty to His cause, — to 
 put forward this barren, outward symbol of affection for His 
 person, — is nothing else but to betray the Son of Man with a kiss. 
 
 The case of Lincoln College is sufficiently remarkable to 
 merit independent notice. 
 
 In the Royal Charter of Foundation, confirmed by Parliament 
 in 1427 (13 Oct.), Richard Flemming, Bp. of Lincoln, is em- 
 powered "unire, annectere, et incorporare" the three neighbour- 
 ing Churches of All Saints', S.Mildred, and S. Michael; _" et 
 easdem Ecclesias sic unitas, annexas, et incorporatas, Ecclesiam 
 Omnium Sanctorum nominare : et eandeiii Ecclesiam in Ecclesiam 
 Collegiatam sive Collegium erigere." — Lincoln College is therefore 
 something more than a College of Priests. It is a Collegiate 
 Church. Every Fellow accordingly has his " stalhmi in choro et 
 vocem in capitulo'\- College meetings are called Chapters; and 
 the days of meeting are called Chapter-days. 
 
 Will it be believed that, by the proposed new Statutes, no 
 provision is made that a sitigle Fellotv of Lijicoln College shall be 
 i?i Holy Orders 1 
 
 APPENDIX (B). 
 
 Efforts of the Secularists to disestablish Religion 
 IN Oxford. 
 
 Referred to at p. 18. 
 
 I HAD proposed to myself to introduce in this place several 
 details indicative of the spirit of undisguised Secularism which of 
 late years has prevailed in Oxford ; but the length to which this 
 Sermon has already grown, and the advanced period of the Term, 
 warns me that I must be briefer than I had intended. I proceed 
 to make some extracts from an Address " To the Non-Resident 
 Members of Convocation," bearing date "Jan. 1872," which was 
 circulated at the time among the Oxford Residents : — 
 
 "Gentlemen, 
 " Certain alterations in the Statutes of the University, which 
 had become necessary in consequence of the passing of the Uni-
 
 Appendix {B). 41 
 
 versities Tests' Act (34 and 35 Vict), having been proposed by 
 the Hebdomadal Council, — advantage was taken of the occasion 
 by the Secularist party in Oxford to attempt to bring about other 
 changes in our Academical system beyond the intentions of the 
 Legislature. Those changes, involving in principle the secular- 
 ization of the University, are of so serious a nature, that it is 
 desirable you should have a more particular account of them 
 than has appeared in the ' Times.' 
 
 "1. Let us consider in the first place what the intentions of 
 the Legislature were. Of these we can have no more competent 
 witness than Sir Roundell Palmer, from whose speech in the 
 House of Commons, as reported in the Ti/nes of June 14, 1870, 
 the following is an extract : — 
 
 ' Sir Roundell Palmer said, — 
 
 ' There could be no doubt that there were in University 
 Statutes, and in College Statutes, provisions which would go 
 a long way towards excluding any teaching which was in- 
 consistent with their Christian character ; and it was to be 
 assumed that all who wished to see Nonconformists ad- 
 mitted into the Universities would regret if the effect of this 
 Legislation were that the Christian Religion was set at naught, 
 a?id made the subject of attack by Persons holding Offices in the 
 Universities. Nothing would have induced him to acquiesce 
 in this legislation if he believed that the effect would be the 
 Secularization of University teaching, or the production of 
 that licence which would admit of attacks being made, as 
 it were by authority, by those who should be the Teachers 
 of it, upon that Religion which was professed by the vast 
 majority of all denominations in this country. He thought 
 it was a defect in the Bill that it did not deal more boldly 
 with this matter, because the tests and restrictions which the 
 Bill abolished had prevented embarrassment in the Past. 
 He would have endeavoured to offer to the Committee some 
 form of proviso, which without entrenching at all upon the 
 general principle of comprehension, to give effect to which 
 was the essence of the Bill, would have given Additional 
 Guarantees against the possibility of a School given to Irre- 
 ligious Proselytism rising up in the Universities, — a danger 
 which he was bound to add was 7iot in these days wholly 
 imaginary or chimerical. Nothing more mischievous could 
 arise, not only upon Religious, but also upon civil and 
 moral grounds ; for if any succeeded in an attempt to in- 
 troduce into the minds of the people of this country Hea- 
 thenism as to Religious Belief, he was sure that Heathenism 
 in Morals would follow at no great distance.' " 
 
 2. Let us now consider the changes attempted in Congrega- 
 tion beyond the intentions of the Legislature. The Hebdomadal
 
 42 Appendix [B). 
 
 Council proposed to alter the following important Statute,— by- 
 leaving out the words printed in italics : — 
 
 "■ Item statutum est quod nullus Professor aut Prelector pub- 
 licus quicquam directe vel indirecte doceat, vel dogmatice asserat, 
 quod Fidei Catholicae vel bonis moribus ulla ex parte adversetur. 
 \_Sed contra, quilibet eorum, qtwties opportuna ei inter iegendum 
 offej-efur occasio, aiiditores sues ad Sacram Dodrinavi ampleden- 
 dam et tuendatn, atqne ad honeste pieque vivendum, adhortetur. Et 
 siqtiis eorum SchoJares sive auditores suos aliquid 7ninus sane et 
 sincere de Fide sentire cognoverit aut suspicetur, eos admoneat atque 
 ab erroribus ad veritateni revocare studeat. Quod si quis obstinate 
 in aliquo error e perseveraverit, id Vice-Cancellario denunciare te- 
 neatur.Y Tit. iv. sect. ii. § 3 (p. 60). 
 
 But in Congregation, a further Amendment to leave out also 
 the words ^^ Fidei Catholic i vel,'' was proposed by the Rev. E. 
 Hatch, M.A., Vice-Principal of S. Mary Hall, and seconded by 
 J. R. Thursfield, Esq., M.A., Tutor and Dean of Jesus College. 
 Mr. Hatch, in moving the Amendment, remarked that '■'■ the ti^ne 
 was come for the disestablishment of Religion in the Uni- 
 versity." ('Times' Report.) The Amendment was happily re- 
 jected by 56 votes to 20. 
 
 3. The next change attempted in Congregation was, if pos- 
 sible, of still greater importance. The Vice-Chancellor is re- 
 quired by the Statutes to confer Degrees in the following form : — 
 " \Ad honoj-em Domini nostri Jesu Christi, et ad pivfectuvi Sacro- 
 sanctcB Matris Ecclesice, et studii^ ego auctoritate mea et totius 
 Universitatis do tibi licentiam incipiendi in facultate Artium, &c. 
 \in Nomine Domini Fatris, Filii, et Spiritus Saficti,] haec postrema 
 dum pronunciat, debita cum reverentia, caput aperiendo." 
 
 The Hebdomadal Council had proposed that in the case of 
 Jews, Unitarians, or others who might express a wish to that ef- 
 fect to the Vice-Chancellor, the Name of the Trinity should be 
 omitted, and the form run thus : — " Ego auctoritate mea et totius 
 Universitatis do tibi licentiam, &c. cum ea completa sint, qu^e 
 per Statuta requiruntur." 
 
 This seemed fully to meet the requirements of the Legislature ; 
 but did not satisfy the wishes of what is called the advanced 
 party in Congregation, who accordingly brought forward the fol- 
 lowing Amendment,— " To omit from ' ad honorem' to ' et studii,' 
 and from 'In nomine' to 'Spiritus Sancti' inclusive. 
 
 The effect of this alteration would have been to deprive the 
 degree of its Religious character /;/ ail cases, whether parties ob- 
 jected to the Name of the Tritiity or not ; and was urged by Mr. 
 Thorley, (Sub-Warden and Tutor of Wad ham College,) on the 
 ground that ' Dissenters' (i.e. Unitarians, the only Non-conform- 
 ists who would object to the Name of the Trinity) 'disliked 
 declarations.' Whereupon, Mr. Neate (Fellow of Oriel) had the 
 manliness to declare that "This was a change compared with 
 which the Reformation was merely a verbal alteration. It as- 
 serted the secular character of the University, and the mention
 
 Appendix {C). 43 
 
 of the Dissenters was merely a blind." The amendment was 
 lost by 63 votes to 27. 
 
 This must suffice. He who would know more of the matter, 
 is invited to refer to the University Gazette for Jan. 1872, pp. t^t, 
 and 50, with a copy of the Statutes of the University (ed. 1S70) 
 open before him. He will find that, whereas it was deemed " ex- 
 pedient, in consequence of the passing of the Universities Tests^ Act, 
 187 1 (34 and 35 Vict. c. 26), to amend various Statutes respecting the 
 duty of conforming to the Doctrine and Discipline of the Church of 
 England, and the Statute prescribing the Forms of Ad/nissiofi to 
 Degrees;'"— the changes actually made in the University Statutes 
 (Feb. 1 7 ) y<7/- exceeded what the requirements of the Tests' Act 
 implied : and that the animus of the Legislation was unmistake- 
 ably to get rid of every safeguard ; every recognition of the Re- 
 ligious character of the University, — every admission that there 
 are such things as Truth and Falsehood in Religion. 
 
 APPENDIX (C). 
 
 Professor Bryce, M.P., and the " Liberation Society." 
 
 Referred to at page 26, — §§ 16 and 18. 
 
 The following is a condensation of the report given by The 
 JVojiconformist of Professor Bryce's Speech at a meeting of the 
 Liberation Society, — copied into the Guardian Newspaper of 
 2 June, 1880, p. 707. I simply omit the less interesting pas- 
 sages : — 
 
 *' Mr. Chairman and Gentlemen, — I shall go perfectly 
 straight to the point to which I am directed by Mr. Richard 
 to address my remarks. 
 
 " The question of University Reform, in its connection with 
 the application of the principles of Rehgious Equality, has got 
 a particular interest for us at this monent. . . . The position of 
 things, to put it in the shortest words, is this : — At the present 
 moment the Universities of Oxford and Cambridge are passing 
 — as they are almost always passing — through the crucible of 
 Reform. The Oxford Commission unfortunately was never as 
 liberal in its composition as we could have wished. . . . 
 
 " Now, the question which the Commission has been address- 
 ing itself to, so far as it concerns us here, is this. There are in 
 the Colleges of the University, a large number of Fellowships, 
 offices, and emoluments. In time past a great many of these 
 were open only to Clergymen. By the last Commission a great 
 many were thrown open ; but a great deal too many still remain
 
 44 Appendix {C). 
 
 dosed — that is to say, no one can be elected to them who either 
 is not already (in what are called in the Anglican Church) Holy 
 Orders, or prepared to give a pledge that he will take those 
 Orders at a specified time. . . . 
 
 " Well, we have laboured very much for the total abolition of 
 Clerical Headships and Fellowships ; and you will be glad to 
 hear that in most Colleges the Liberal majority among the Fel- 
 lows is so strong that they have represented to the Commissioners 
 the desirability of throwing open the Headship, and all, or very 
 nearly all, of the Fellowships. Their representatives have in 
 most cases been so strong that the Commissioners have gene- 
 rally acceded to their wishes ; . . . but I believe it is no secret 
 that in three colleges at least — Christ Church, Magdalen, and 
 St. John's — a very considerable proportion of clerical Fellowships 
 has been retained. 
 
 " Now this is felt by the Liberal party, and by those whom 
 we ought more particularly to pity, the libe7-al inembers in those 
 colleges who are going to be handed over, bound hand and foot, 
 to the mercies of a Clerical majority, — to be a grievous wrong, 
 and entirely contrary to the whole current and spirit of modern 
 legislation. They, therefore, appeal with confidence, as they did 
 in the days which ended in the abolition of University tests, 
 to the sympathy of the great Nonconformist body of this country 
 to help them in their struggle. (Cheers.) . . . 
 
 " One question only remains, and that is one about which 
 very little has been said heretofore, but with regard to which 
 also I hope you will give us your support when the time for 
 actioji arrives. 
 
 " The Theological Faculty in the Universities is entirely con- 
 fined to Clergymen of the Established Church. I do not mean 
 to say that the titne is yet come when we can have a purely un- 
 denominatio7ial Theological faculty. Therefore, as regards Dog- 
 matic and Pastoral Theology, possibly the only way of keeping 
 up such chairs at present is to allow them to be occupied by one 
 particular denomination ; and that denomination which has them 
 has the best claim to keep them. 
 
 " There are, however, two chairs, two Professorships in the 
 University, both of the highest importance, with regard to which 
 a vigorous eftbrt ought to be made to liberate them from this 
 Clerical restriction — the chairs of Hebrew and Ecclesiastical 
 History. 
 
 " And about Ecclesiastical History I go so far as to say that 
 it ought to be, if not a positive disqualification, at any rate a dis- 
 advantage, to a ma?i who stands for a chair of that kind, to be 
 a Cletgymafi of any religious body. (Cheers.) The subject of 
 Ecclesiastical History is one of so much importance and so much 
 difticulty, requiring a mind so absolutely fair and impartial, that 
 it would be 7nore safely intrusted to a learned and judicious layman 
 than to any Clergyman tvhatever ; and, therefore, I hope that
 
 Appendix {D). 45 
 
 some action will be taken to throw open these Professorships to 
 laymen, and that we shall have your support. (Cheers.) 
 
 " In the University of Cambridge the Commission has been 
 composed of more liberally minded men, and the prospects 
 of secularisation appear to be better. It is possible, however, 
 that there also your help may be required. . . . 
 
 " I beg you to bear in remembrance that it is not only the 
 question of the Burials Bill, but also oi the complete liberalisation 
 of the Universities, by which you may give effect to the principles 
 of religious equality. (Cheers. ) " 
 
 It is convenient to know beforehand, at the hands of distin- 
 guished and influential members of our own body, what awaits us. 
 From what goes before, it appears that we are some day to have 
 "<7 purely undenominational faculty of Theology''^ imposed upon 
 us : though, happily, " the time is not come for it yet." 
 
 Interesting meanwhile it is to be made aware of the estima- 
 tion in which such an one as the Regius Professor of Law holds 
 the English Clergy. Fairness and Impartiality, (it is to be in- 
 ferred from his remarks,) are qualities to be simply despaired of 
 at their hands : nay, at the hands of " any Clergyman whatever." 
 But in fact the preceding can hardly be an adequate expression 
 of Professor Bryce's distrust of the race. In three out of the 
 whole number of the Colleges, he thinks, " a very considerable 
 proportion of Clerical Fellowships has been retained." " Now 
 this is felt by the Liberal party to be a grievous wrong." ( IVhy^ 
 the learned Professor has omitted to explain.) But his pity is di- 
 rected in particular to " the Liberal members in those Colleges : 
 who are going to be handed over, bound hand and foot, to the mercies 
 of a Clerical majority " — which "tender mercies" (we are left to 
 infer) are " cruel " indeed. 
 
 Are we then to understand that fve Clerical Fellows out of 
 a total oi thirty, constitute "a Clerical majority V 
 
 APPENDIX (D). 
 
 The Colleges, essentially Religious Foundations. 
 
 Referred to at pages 19 and 27. 
 
 It will not perhaps be a waste of time that I should lay before 
 the Reader some evidences of the truth of the often-repeated 
 statement, that " The Colleges of Oxford are essentially Religious 
 Foundations." Few, unacquainted with our College Statutes, are 
 probably aware of the extent to which those ancient documents, 
 (which I observe with regret it is now proposed to repeal and
 
 46 Appendix {D). 
 
 set aside entirely,) witness to the Religious Spirit which is found 
 to have invariably actuated our Founders. I have therefore 
 made a few hurried excerpts, — the passages, in short, which 
 caught my eye in hastily turning the pages of the College Sta- 
 tutes ; — and I now^ recommend them to the attention of as many 
 as they may concern : apologizing for the many imperfections of 
 my work, and wishing that there had been time for me to make 
 it more complete. 
 
 But I cannot dismiss these pages without one solemn Word 
 of Remonstrance addressed to those who are displaying so much 
 impatience to get rid of the record of the Intentions of the pious 
 Founders and Benefactors whose bread they are nevertheless not 
 ashamed to eat ; whose bounty maintains them ; and to whom 
 they are indebted for every blessing they enjoy in this place. 
 Why disguise the Truth? It is, because the periodical ret?ii?tder 
 of those Intentions, — (for our College Statutes, by the Founder's 
 express command, have until lately been read over in the hear- 
 ing of the assembled body, twice if not three times every year,) — 
 It is, I say, because to our modern Secularists the frequent re- 
 minder has proved unwelcome that the College was founded " ad 
 hojwrejn Dei, et in aug7ne7itationem cultus Divifiiy It was incon- 
 venient, {to use no stronger expression), to hear the echo of 
 a human voice, and that the voice of the Founder of the College 
 — borne across the gulph of upwards of half a thousand years — 
 addressing the men of the present generation after the following 
 (or some similar) solemn fashion : — 
 
 " Dum labentis sseculi corruptelam in mente discutimus 
 judicio rationis, et quanta velocitate mundana pertranseant 
 solicita meditatione pensamus, certo videmus certius quod 
 fragilitatis humanse conditio statum habet instabilem, et quae 
 visibilem habent essentiam tendunt visibiliter ad non esse. 
 Ad Ipsius ergo misericordiam qui regit quos condidit, cujus 
 Regnum fine non clauditur, nee ullis limitibus coarctatur, 
 oculos mentis erigimus, et qu£e sibi placentia sestimamus, 
 votis amplectimur, et desiderio exsequimur vigilanti : Ejus 
 clementiam totis cordis viribus efflagitantes, ut nobis in 
 presenti gerumna laticem suse pietatis aperiat, et diriget se- 
 cundum suum beneplacitum actus nostros." 
 
 After this solemn preamble, follows the declaration of the 
 Founder's intention : — 
 
 " Cum itaque ad laudem Nominis sui, et decorem et utili- 
 tatem sacrosanctce. Ecclesice sp07is<z sucb, statuerimus et ordi- 
 naverimus qiioddam Collegium Scholarium in Sacra Theo- , 
 
 LOGIA STUDENTIUM IN UnIVERSITATE OxONIENSI, PERPETUIS 
 
 TEMPORiBUS duraturum, .... Ordinationcm fecimus infra 
 scriptam, quam perpetuis temporibus itiviolabiliter pracipimus 
 observari."
 
 Appendix [D). 47 
 
 It is of course inconvenient in a high degree to Secularists to 
 have to sit and listen to such a lecture as the foregoing from 
 their Founder, two or three times a year. Ifence, their impa- 
 tience to silence his reproachful accents, — and to bury in 
 oblivion College Statutes, together with the memory of their 
 Author. 
 
 But gentlemen are assured that it is not possible so to sever 
 with the Past at pleasure ; so to efface the record of the inten- 
 tions of ancient Benefactors. " Litera scripta manet." And not 
 only so, but those pious Intentions themselves are prone to rise 
 up, as from the grave, and make themselves heard reproachfully 
 when men least expect it. The prayers of those many Founders 
 are not forgotten (be sure !) before God : nor yet the memory of 
 the pious vows which found fulfilment when they had created 
 this glorious place. All are as fresh in the memory of the Most 
 High as in the hour when they were originally breathed. And — 
 there will yet come a stern day of reckoning {Nemesis the ancients 
 called it) : for corporate bodies, like nations, are reckoned with 
 in this World, — even as individuals are in the next. 
 
 My excerpts follow : — 
 
 *' Imprimis a Deo, ejusque cidtu religioso, uti par est, initium 
 faciefites ,^' — is the exordium of the Statutes of University Col- 
 lege. — The Master must be " in sacerdotio constitutiisr — " Omnes 
 aiitem Socii dent ope?-am Theologice continue, nee aliquam aliam 
 facultatem admisceant ; et intra quartum annum post inceptionem 
 in Artibus, suscipiant Diaconatus ordincm : et anno exinde com- 
 pleto, in Presbyteros ordinentury This College has the patronage 
 of 10 cures of souls. 
 
 A religious motive clearly was paramount with Devorguilla, 
 widow of John Balliol the founder of Balliol (1282). This 
 appears from the prominence given in her very brief Statutes 
 to the attendance of the " Scholares " at Divine Service, — their 
 " Grace " before and after their meals, — &c. The Statutes ot 
 1507, which have hitherto governed the society, direct that the 
 Master shall be " Theologia docti4s, cultui Divino, vittuti et studio, 
 deditus ; horiunque nutritor et incitator.'''' Provision is further 
 made ";/<? laborantibus ancillis, id est logica et philosophia, 
 torpescat domina Theologia .•" — a sentiment which is adopted, — ■ 
 the very words being transcribed, — by Bp. Fox (15 1 7), the founder 
 of Corpus. Also, — " ne frigescat fervida in Deum charitas ab- 
 scondaturve talentum traditum, statuimus ut Socii hujus Collegii 
 intra quatuor annos post Magistratus gradus susceptionem ordine 
 Sacerdotali constitiiantur." — Peter Blundell ordained that the six 
 Scholarships which he founded and endowed should be held by 
 ^^ Students in Divinity P The College presents to 19 cures of 
 souls. 
 
 Walter de Merton, Bp. of Rochester, the founder of Merton, 
 in his Statutes (1274) directs that the larger number of his Scho-
 
 48 Appendix {D). 
 
 lars " artium liberalium et philosophiae studio vacent, donee .... 
 tamquam in his laudabiliter provecti, ad studiiim se transferant 
 Theologice :'' — words which are borrowed by the Founder of 
 Oriel, and introduced into his Statutes. This College has the 
 patronage of 1 7 cures of souls. 
 
 Exeter founded by Walter Stapeldon, Bp. of Exeter, (13 16) is 
 to be presided over by a Rector, — " SaercB Theologies Bacea- 
 laureus .... eultui Divino deditus.'" — "Artium vero Magistri 
 omnes et singuli, tempore suae necessariae regentiae completo, 
 statim ad Saeram Theologiam se divertatit ; ei ta?n diligenter 
 operam dantes, tit decimo post completam regentiam anno, pro- 
 7?ioveantur ad gradum Bacealaurei ; ac deinde, ante octavum 
 annum completum, ad ipsum Doetoratus Sacrce. TheologicB gradum 
 actuahter promoveantur." This College has the patronage of 
 16 cures of souls. 
 
 Oriel was founded " ad honorem Dei . . . et in augmentationem 
 cultus Divini." . It is described in its Statutes (1325-6) as " Col- 
 legium Scholarium in saera Theologia studentium in Universitate 
 Oxoniensi perpetuis temporibus duraturum :"— in its Charter of 
 Foundation, as designed '■'■ ad decorem Sacrosanctce ?}iatris EcclesicB, 
 aijus jninisieria personis stmt idoneis committenda, qua, vehit stellce, 
 in aistodiis suis liwienprabeant, et populos instruant doctrina pariter 
 et exetnploy Of its Scholars, '■'■ decern pro primaria fundatione 
 Collegii illius, . . . studio vacent Theologies." John Franks, Master 
 of the Rolls (1441), added 4 Scholars, — ''ad Dei Ecdesiam et 
 Cleri augmentum :" and Bp. Smith (1507), one more, — " z '« lau- 
 dem Dei, exaltaiionem fidei et Divini cultus." In 1529, when the 
 full number of 18 Fellows had been attained, all were to be ulti- 
 mately Theologians., — as was laid down by Bp. Longland, acting 
 as Visitor in 1545 : and again by Bp. Gibson, the great Canonist, 
 in 1722. Queen Anne annexed a Canonry of Rochester to the 
 Provostship for ever. . . . We of Oriel by the way, on our three 
 Commemoration days, while thanking God for the advantages 
 bestowed upon us by our Founder and Benefactors, pray that 
 "we may never forget that it is our bounden duty so to eynploy 
 them as we thi?ik they would approve, if they were now upon earth 
 to witness what we do." (See below, page 55.) — This College 
 presents to 14 cures of souls. 
 
 Robert de Eglesfield (1340) says concerning Queen's, — "fun- 
 davi . . aulam quandam collegiarem Magistrorum, capellanorum, 
 theologorum, et aliorum Scholarium ad orditiem Sacerdotii promo- 
 vendorum. His fellows were to be at first 13, — "sub mysterio 
 decursus Christi et Apostolorum in terris." As vacancies oc- 
 curred, they must be filled up by persons in Priests' Orders, or 
 who promised on oath to take Holy Orders immediately. This 
 College presents to 28 cures of souls. 
 
 The Statutes of New (1400) begin by proclaiming the founder's 
 intention " ut Sacra Scriptura sen pagina, scientiarum omnium 
 aliarum mater et donwia, sua liberius et prcB cctteris dilatet ten- 
 toria." He designed to promote the other sciences and facul-
 
 Appendix {D). 40 
 
 ties, — '' et, ut prcBcipiu feri'entius et frequentius Christus ez'ange- 
 lizetur, et fides adtusque Divini Norninis augeatur et fortius susten- 
 tetur^ — Sacra insuper Theologia : ut sic dUatetur laus Dei, guberne- 
 tur Ecclesia, rigor atqiie fer-jor Christiance religionis calescant^ 
 The College presents to 41 cures of souls. 
 
 Thomas Rotheram, Bp. of Lincoln and afterwards Abp. of 
 York, the second founder of Lincoln Coll. (1479), "videntes" 
 (as he says) " piam intentionem Ricardi [Flemming] antecessoris 
 nostri, esse ad laudem Dei, ad augmentian C/eri, et profectum nni- 
 versaiis Ecclesice" — proceeds to found " quoddam Collegium Theo- 
 logorum . . . pro destruendis hceresibus, et erroribus ez'ellendis, plan- 
 tandisque Sacra doctrince seminariisy — " Statuimus insuper et 
 inviolabiliter ordinamus quod yiidlus in nostri collegii collegajti 
 perpetuutn admittatur, . , . nisi quod eligendus talis sit in Sacerdotio 
 constitutus, vel ad minus infra annum immediate post electionem 
 iTi Sacerdotio constitutus." All these must in due time graduate 
 in Divinity. Chapters vii, viii, ix of the Statutes (" De Sermo- 
 nibus dicendis," " De Officio Divino et assignatione ad altaria," 
 " De suffragiis dicendis pro Fundatoribus et Benefactoribus,") 
 bear eloquent witness to what was in the mind of the Founder. 
 It was to be nothing else but a College of Priests. It still enjoys 
 the Patronage of 9 cures of souls. . . . See more at p. 40. 
 
 Abp. Chicheley, founder of All Souls (1443), assigns as his 
 motive the needs of the Clergy of his day: " Statuentes quod qui- 
 libet ISIagister in artibus, statim postquam necessariam regentiam 
 compleverit, et tres annos ultra, ad facultatem Theologies illico se 
 convertere debeat et etiam teneatur." Also, " quod Socius quilibet 
 dicti Collegii, infra duos annos post regentiam suam . . ., se ad 
 sacerdotiuni . . .facial promoveri" This College presents to 17 
 cures of souls. 
 
 William Waynflete, Bp. of Winchester (1479), founded Mag- 
 dalen College " ad laudem, gloriam et honorem otnnipotentis Dei, 
 &:c. extirpationem hcBresiuin et errorum, augmetitum Cleri, decorem 
 sacrosanctce viatris Ecclesice,^' &c. : (borrowing a sentence already 
 quoted from the Oriel Statutes.) Over this "Aula perpetua eru- 
 ditionis scientiarum sacrce TheologicB et Philosophiae " was to be set 
 '■'■persona Ecclesiastica in Praesidem." The founder aimed at " sus- 
 tentationetn fidei Christiance, Ecclesice profectum, Divini cultus, 
 liberaliumque artium, scientiarum, et facultatum augmentum." 
 Besides his 40 Fellows, who within a year of their regency were, 
 wixh certain exceptions, to enter the Priesthood, he appointed 
 twelve " altar is et Capellce [dicti Collegii'] ministri, descrvientes quo- 
 tidie in eadem : quorum videlicet quatuor presbyteri, et octo clerici 
 existant." The three Deans of his College were to be "/w- 
 vectiores in Theologia." This College has the patronage of 41 
 cures of souls. 
 
 William Smyth, Bp. of Lincoln, and his co-founder of Brase- 
 NOSE (152 1) announce that they aim "ad sustentationem et ex- 
 altationem fidei Christiana, Ecclesice sanctce profecttcm, et Divini 
 
 D
 
 50 Appendix {D). 
 
 cultus augmentiimy Next, because " omnes et singuli in Sacrd 
 Theologia studere optantes, ex facultatibus scientiarum sophistriae, 
 logicEe, et philosophise florescunt," therefore they are soHcitous 
 for the prosecution of those other studies by their " scholares." 
 The Principal must be a graduate in Divinity, or at least a Master 
 of arts in Priests' Orders, " sacree Theologiae studio deditus." 
 This College presents to 53 cures of souls. 
 
 Richard Fox, Bp. of Winchester (15 17) founder of Corpus, at 
 the beginning of his Statutes is divided between the image of 
 a ladder by zvhich to mount up to Heaven ; and a hive, — " in quo 
 scholastici, veluti ingeniosse apes, dies noctesque ad Dei Jwnorein 
 dulciflua mella conficiant ad universorum Christianorum com- 
 moditatetny He ordains that his Masters "ad ipsum Doctoratus 
 sacrcB ThcologicB gradutn advolent," and s/iall preach Sermons in 
 public, of which he specifies the occasions. Finally, "nequisquam 
 se a Dominico retrahat ministerio," every fellow of the College 
 (save the one who might study Medicine) 7vas required to take 
 Holy Orders within a year of his regency. This College pre- 
 sents to 22 cures of souls. 
 
 Of Christ Church (1532) it is sufficient to state that it is 
 essentially a Cathedral Foundation. At the head of it is the 
 Dean. Five of its Canons are Professors of Divinity : the 
 fourth being the Archdeacon of Oxford. " In hoc Collegio nostro 
 instituendo," (says its Founder,) "/^ tmum spectaverunt cogita- 
 tiones nostra nt, ad illustrandam Divifice Mafestatis gloriam recta 
 animorum institutione educata juventus, tum moribus tum literis 
 eatenus proficiat ut non vitae minus exemplo quem vera et sin- 
 cerd Evangelii prcedicatiofie fidem Christi Salvatoris si7nplicioribus 
 animis cotmnendare gueat." The House enjoys the patronage 
 of 93 cures of souls. 
 
 The founder of Trinity (1554) aims at ^^ orthodoxce fdei Re- 
 ligionisque Christiance increme?itum.'" " Theologies studio singulos 
 Artium Magistros statim post necessariam suam regentiam com- 
 pletam, sine temporis intervallo gnaviter animos intendere prcecipio.^' 
 The chapter (20) " De haereticorum vitando consortio" (" Quum 
 in votis semper habuerim sinceram Christi Religionem, ab omni 
 h^reseos labe puram, Christi populo iri commendatum," &c.) 
 leaves no doubt as to the spirit and intention of the Founder of 
 Trinity. The College presents to 10 cures of souls. 
 
 St. John's was founded (1555) "«^ honorem SanctissitncB et in- 
 dividucB Trinitatis . . . et ad totius ccslestis hierarchies gloriam, et 
 ad Christiance. religionis a7igmentum." " Cum igitur" (says the 
 pious founder) " instituti nostri sit orthodoxce fidei et Christiance 
 professionis augmentu?n," &c. " ut Theologia, verbique Divini sin- 
 cera prcedicatio, mater ac Domina Scientiarum omnium, sua liberius 
 latiusque germina emiitat," &c. " Artium Magistri, omnes et sin- 
 guli, tempore suae necessaris regentiae complete, statim ad sacram 
 Theologiam se convertant •''' proceeding to the highest degree in 
 Divinity. This College has the patronage of 32 cures of souls.
 
 Appendix [D). 51 
 
 Jesus College (1571) was founded ^^ ad summi et Omnipoten- 
 tis Dei gloriajn et honor em, ad Christiance et sincerce Religionis am- 
 plificationem, et stabilimentum, ad errorum et faisarum persiiasio- 
 num extirpationem, ad aiigendum et continuendum pietatis cidtum." 
 " Artium quoque Magistri, omnes et singiili, tempore necessarise 
 suae regentiae completo, statim ad sacram Theologiam se divertaiit: 
 eidem tarn diligentem cxindc opcravi da/ites, ut septimo post gradum 
 Magisterii ademptum anno, ad baccalaurcatuin in lyieologid, et 
 exinde ad gradti/n Dodoris in eadem facilitate admittantur, sub 
 pjena amotionis a Collegio in perpetuum, nisi ex causa ratio- 
 nabili," &:c. This College presents to 19 cures of souls. 
 
 Wadham (16 1 2) is described as "quoddam Collegium perpetuum 
 Sacrce Theologies^' &c. The Warden must be a Doctor of Di- 
 vinity. JNIasters must proceed either in the faculty of Theology^ 
 Medicine, or Civil Law. The College presents to 13 cures 
 of souls. 
 
 The Statutes of Pembroke, which bear date 1629, require that 
 " Omnes Socii et Scholarcs sui ad studium Theologia obligabuntur, 
 et erunt presbyteri intra quatuor annos a gradu Magisterii in arti- 
 bus suscepto. Nee manebunt in Collegio ultra viginti annos ab 
 eodem gradu, 7iisi fuerint Theologm baaalaureiy Thomas Tees- 
 dale's seven Fellows are all bound to take Holy Orders. Queen 
 Anne annexed a Canonry of Gloucester to the Mastership for 
 ever. The College presents to 8 cures of souls. 
 
 Worcester College, though not founded till 17 14, retains 
 the same character: — " Quicunque sive in Socios sive in Scho- 
 lares admittendi sunt, ex Ecclesia Anglicana sint : intra quatuor 
 annos a gradu Magisterii suscepto, Sacris Ordinibus iniiie?itur, et 
 post aJinum e diaconatu ad sacrum Fresbyteratus ordinem promo- 
 vea?itur. . . . Nee plures unquam eodem tempore quam duos in 
 facilitate alia quam Theologies incipere per mittimus P The College 
 presents to 10 cures of souls. 
 
 But he who would understand to what an extent the Religious 
 element pervades the Statutes of the Colleges of Oxford, must 
 inspect those Statutes for himself The constant requirement 
 that the Bible shall be read during time of dinner, — (sometimes 
 the portion so read being explained afterwards by one of the 
 Fellows) : the frequent provision made for holding Theological 
 Disputations, or giving Divinity Lectures, in the Chapel : the 
 duties of the " Catechist :" the provision for public Grace before 
 meals, — for Prayers, — for the observance of Festival Days, — for 
 the maintenance of the Choir, and for Divine worship generally : 
 — these and many other like details, all point unmistakably in 
 one direction, and prove incontestably that the pending Legisla- 
 tion is nothing else but a reversal of the Intentions of Founders 
 and Benefactors. Who that surveys the foregoing extracts will 
 deny that " the Disestablishment of Religion " in such In- 
 stitutions as these, is "the Betrayal of a Sacred Trust?"
 
 52 
 
 APPENDIX (E). 
 
 The Colleges intended for the encouragement of 
 Learning in the sons of poor Parents. 
 
 Referred to in /. 29. 
 
 The following notices on this subject, indicative of the inten- 
 tions of Founders, are derived from a very cursory inspection of 
 the Statutes. Such notices might be largely increased ; — 
 
 " Eos semper in Scholares Collegii eligi volumus" (so run the 
 Statutes of University College) '■'■ qici sunt facultatibus paii- 
 periores." . . . The pious foundress of Balliol (1282) has a no- 
 table injunction : — " Et ut melius provideatur sustentationi pat(- 
 pemm, ad quorum utilitatem intendimus laborare, volumus quod 
 ditiores in societate Scholarium nostrorum ita temperate studeant 
 vivere ut pauperes Jiullo modo graventur propter expe?isas ojierosas." 
 The Statutes which till lately exclusively governed the society 
 were those framed by the Bps. of Winchester and Carlisle in 
 1507. These provide that the Scholars shall wait on the Fellows 
 at table, and " de reliquiis mensas Magistri et Sociorum vivant," — 
 a sufficient indication of what must have been their condition. 
 . . . The qualifications of the " Scholares " of Exeter are thus 
 set down : — " ad proficiendum aptiores, in moribus honestiores, 
 et 171 facultatibus pauperiores." . . . The following is the provision 
 on this subject in the Statutes of Oriel : — " Hoc enim in eadem 
 domo specialiter observari volumus, ut circa eos qui ad hujusmodi 
 eleemosyncR participium admittendi fuerint diligenti solicitudine 
 caveatur, ne qui prceter, — huniiles, ifidigentes, ad studium habiles, 
 proficere volentes 7'edpianttiry .... The founder of Queen's 
 (1340) ordains, — "Sint insuper semper in eadem ^.v\d. pauperes 
 jzivenes in subduplo numero ad maximum numerum parem Scho- 
 larium in eadem pro tunc existentium : ita quod nmnerus eonm- 
 dem pauperum numerum septuaginta duorum Christi discipulorum 
 non excedat." '■'■ Pauperes tales nominari volo et assumi juxta 
 formam electionis Sociorum, ita tamen quod indigentes de med 
 parentela vet consanguinitate, et de locis ubi beneficia dictae aulae 
 consistunt, cseteris praeferantur." The regulations concerning 
 these poor boys fill several pages of the Statutes. . . . William 
 of Wykeham (1400) speaks of New College, as consisting "in 
 et de numero unius Custodis ac septuaginta paupet-um iiidigen- 
 tium Scholarium clericorum." ... So Abp. Chicheley (1443) de- 
 scribes All Souls as " unum Collegium pauperum ac indigentium 
 Scholarium, clericorum." . . . Magdalen College was intended 
 to be " perpetuum Collegium pauperum et indigentium Scholarium, 
 clericorum." Over and above these, — "sint alii triginta pau- 
 peres Scholai-es, vulgariter Demyes nuncupati." . . . Trinity was
 
 Appendix {F). 53 
 
 founded (1556) '■'■ad perpetuani pauperum Scholariutn in Aca 
 demia degentium sustentationem." "Turn quod in omnibus, 
 et super omnia, paupertatl faveatur, ita ut ii tantum ad hujus 
 eleemosyncB participationem admittajitur, qui inopia pressi, unde 
 vtvatit, seque in bonarum literarum studiis sustentent, non ha- 
 bent: et oitmi fere amicorum ope destituti esse cognoscuntur." . . . 
 The founder of S.John's College (1555) declares that — "quia 
 Christus prsecipit pauperes recipere in hospitia, nos ordinamus 
 et volumus quod omnes in collegium nostrum ad annos proba- 
 tionis eligendi, slut pauperes et indigentes scholares, clericiy Ac- 
 cordingly he provides an endowment for 50 '■'• scholares paupe- 
 riores." . . . The expression recurs in the Statutes of Pembroke 
 with reference to Thomas Teesdale's foundation (1629). His 
 scholars were to be '^ ex pauperioribus." . . .Jesus College (15 71) 
 was founded {inter alia) " ad pauperum et inopia afflidorufn sub- 
 levationem." . . . Wadham is described (1612) as " aliquod Col- 
 legium /^^/^/-z^w et indigentium Scholar iiwi.'''' 
 
 Let me refer here to two Pamphlets by my friend and late 
 brother- Fellow, Dr. Chase, Principal of S. Mary Hall, who has 
 ever been the firm and consistent champion of the " Pauperes 
 Scholares," — the faithful advocate of the claims of Poverty on our 
 Collegiate Foundations : — (i) A Plea for fohn Lord Craven, and 
 the Eleemosynary purpose of Founders getierally [«.</.].• — (2) The- 
 Rights of ' Lidigentes ' in respect to College Fouiiiiations, A Letter 
 
 to Sir J, Packington, 1856 I have also before me some 
 
 prophetic words of his in a short pamphlet entitled The De- 
 Christianizing of the Colleges of Oxford, reprinted from the 
 "Standard" of Oct. 27, i868. Dr. Chase begins,— " The ef- 
 fect, WHATEVER MAY BE THE INTENTION, OF Mr. [nOW Lord 
 
 Chief Justice] Coleridge's Bill, should it pass into an Act, 
 CAN BE, under the present circumstances of the University, 
 nothing less than the de-Christianizing of the Colleges 
 OF Oxford." — A truer sentence was never penned. 
 
 APPENDIX (F). 
 
 The proposed enlargement of the Oxford Professoriate. 
 Referred to at pp. 31 ajid 34. 
 
 The reader is invited to inquire for a " Return " made on the 
 subject of Professors and Professorial Lectures, by order of the 
 House of Commons, and ordered to be printed 11 July, 1876. 
 It is certainly little calculated to stimulate the founding of ad- 
 ditional Professorships, — certainly not the increasing of the actual 
 emoluments of Professors. 
 
 It would be interesting to ascertain how many of our existing
 
 :54 Appendix {F). 
 
 staff could occasionally count their auditory on the fingers of 
 one hand. 
 
 May I be allowed to point out that the creating of berths of 
 ;!^9oo a-year for men, respectable indeed, but who have as yet 
 achieved for themselves no manner of celebrity, — (and this I am 
 afraid is the intention of the Commissioners), — is an indefensible 
 waste of Collegiate funds, and what, anywhere but in Oxford, 
 Avould be called — ajo^ ? 
 
 It has ever seemed to me that the true way to enlarge the 
 University Professoriate is not to go on founding additional Pro- 
 fessorships in perpetuity, in departments which are already suf- 
 ficiently represented ; (as Greek and Latin for example, and cer- 
 tainly Mathematics ;) but ^o create a Chair for any one who has 
 already made himself illustrious, or who at least is achieving for 
 himself a reputation in any department of Human Learning; 
 and to endow it liberally pro hdc vice, according to the peculiar 
 requirements of the individual case. After the man's death, dis- 
 continue the endowment, and let the Chair itself cease, — unless 
 indeed (which is by no means likely) there be some one at 
 hand confessedly competent to sustain the reputation of his 
 predecessor. 
 
 Absolutely fatal to any man's usefulness as a Professor, is the 
 prevailing imagination that he must be required to lecture three 
 times a-week, — to examine his pupils, — to report upon their pro- 
 gress, &c., &c. All this is not for a Professor, but for a College 
 Tutor : and for such work, one third of ^900 is quite adequate 
 remuneration. ... To extend the limits of his own special Science ; 
 — to break up fresh ground ; — to plant his foot where none 
 ever planted foot before ; — and then, from time to time, to com- 
 municate to mankind the result of his many days and nights of 
 unremitting toil in a department which cannot be made remune- 
 rative, — probably by a book which shall make his University 
 famous wherever learned men abide : — this, this is the proper 
 business of a Professor : not, certainly, to teach boys Greek and 
 Latin, and to correct their exercises. What else can possibly 
 be the result of this latter course but that Oxford Scholarship 
 should fall into disrepute, as since Dean Gaisford's death it has 
 done, all over Europe ? 
 
 Ijifiiiitely better than founding new Professorships of jQcjoo a-year^ 
 WHICH ARE NOT WANTED, — would be the Creation of a vast num- 
 ber of Exhibitions of the yearly value of jQ<,o, tenable for /^ years, 
 to enable '■^ Poor Scholars" to be educated at any of the Colleges of 
 Oxford.
 
 Prayer used on Commemoration Days in O/hel College, viz. 
 On the Feast of the Purification : Withifi eight Days after 
 Easter : Within eight Days after October lo'*.- — 
 
 "\1 7"E glorify Thy Name, O Lord Almighty and Father of 
 mercies, for all the good which Thou hast done unto us 
 of this place, by the hands of Thy servants King Edward the 
 Second our Founder, Adam de Brome, and all other our Bene- 
 factors; humbly praying Thee to give us grace to make right 
 use and improvement of this Thy bounty, and of their charity 
 towards us. Bless all the families and persons which are de- 
 scended from them. Give them of the dew of Heaven, and 
 of the fatness of the Earth : and bring them by Thy mercy 
 to everlasting happiness in Thy heavenly Kingdom. 
 
 And while we thus offer unto Thee the sacrifice of our praise 
 and thanksgiving for the advantages they have bestowed upon 
 us, may we never forget that it is our bounden duty so to 
 
 EMPLOY them, as WE THINK THEY WOULD APPROVE, IF THEY 
 WERE NOW UPON EARTH TO WITNESS WHAT WE DO. BleSS, 
 
 O Lord, this College, that it may ever be what they intended 
 it should be, A nursery of piety, learning, sobriety, and all kinds 
 ofvirtices. Bless the persons and assist the honest endeavours 
 of all who belong to it. Sanctify our studies, that they 
 may tend to the advancement of Thy glory, in the pro- 
 pagation of the truth of Thy Gospel, in the edifying 
 OF Thy Church, in the benefit of our brethren, and the comfort 
 a?id salvation of our souls. 
 
 Grant, we beseech Thee, that as we increase in years we may 
 increase in wisdom, and in favour with Thee and with men. 
 Keep us evermore in Thy fear and obedience, that tve, together 
 with Thy Saints that are gone before us, may at last be made 
 partakers of Tliy glorious resurrection to life etertial, through the 
 infinite fnerits of Christ our only Saviour and Redeemer. 
 Amen. 
 
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