• i 0 r A

" hho56 1 nl
0{l

[REPRINT. 1842. J
The Beverend the Vica- Chancellor having given notice
of a Convocation to he holden on Tuesday, March the 22d,
at Two o'clock, in order to submit a measure, the object of
which is to divest Dr. Hampden, the recentl-y appointed
Begins Prqfessor qf Divinity, of certain Powers and Func
tions appurtenant to his office, your attendance is earnestly
but respectfully requested upon that occasion.
And with a -view to put you in possession of the mo-
-mentous character of the question then to be submitted, some
documents connected with it are sent herewith, particularly
a statement of certain propositions contained in the Works qf
Dr. Hampden, as also a series qf Extracts therefrom, the -use
qf which for this purpose has been permitted by their respec
tive authors.

No. I.
The form of the Statute to be proposed.
QUUM ab Universitate commissum fuerit S. Theologiae Pro
fessor! Regio, ut unus sit ex eorum numero, a quibus designan-
tur select! Concionatores, secundum Tit. XVI. §. 8. (Addend.
p. 150.) necnon ut ejus consilium adhibeatur, si quis Concionator
coram Vice-Cancellario in quaestionem vocetur, secundum Tit.
XVI. §. 11. (Addend, p. 154.); quum vero qui nunc Professor
est, scriptis suis publici juris factis ita res theologicas tractaverit,
ut in hac parte nuliam ejus fiduciam habeat Universitas ;
Statutum est, quod munerum praedictorum expers sit S. Theo
logiae Professor Hegius, donee aliter Universitati placuerit Ne
vero quid detrimenti capiat interea Universitas, Professoris ejus
dem vicibus fungantur alii; scilicet, in Concionatores selectos
designando Senior inter Vice-Cancellarii Deputatos, vel eo ab-
sente, aut ipsius Vice-Cancellarii locum tenente, proximus e-x
ordine Deputatus (proviso semper, quod sacros ordines susce-
perit), et in consilio de Concionibus habendo Praelector Dominae
Margaretse Comitissae Richmondiae.

No. II.
Oxford, March 10, 1836.
DECLARATION
Of Resident Members of Convocation, upon the nature
and tendency ofthe Publications of the Rev. Dr. Hampden,
the recently appointed Begius Professor of Divinity in
this University.
We the Undersigned, engaged or interested in the Reli
gious Instruction of this place, feel it our bounden duty at
the present crisis to raake this public Declaration.
We have seen with alarm the office of the King's Professor
of Divinity in this University entrusted to one, whose Publi
cations abound with contradictions to the doctrinal truths
which he is pledged to maintain, and with assertions of prin
ciples which necessarily tend to subvert not only the autho
rity of the Church, but the whole fabric and reality of
Christian truth.
We cannot allow any explanations of insulated passages
or particular words to be valid in excuse against the positive
language, the systematic reasonings, and th'e depreciating
tone, with which, in Dr. Hampden's works, the Articles of
our Church are described as mere human speculations, the
relics of a false and exploded philosophy full at once of error
and mischief.
We abstain from imputing to the Author a personal dis
belief of those doctrines which have been so seriously en
dangered by his Publications; but we hold, that the frame
of mind which could produce and send forth statements so
dangerous and so unguarded, is in itself a complete disquali
fication for the grave and responsible office of presiding
over our Academical studies in Divinity, and consequently of
guiding the religious instruction of one half of the Country,
Having refrained from any public expression of our opi
nions upon the nature and tendency of Dr. Hampden's Publi
cations, till the last moment that forbearance was compatible
with our duty to the Church and the University, we now
solemnly protest against principles, which impugn and injure
the Word of God as a revealed Rule of Faith and Practice,

in its sense and use, its power and perfection, and which
tend to destroy the authority of the Church as a Witness
and a Keeper of Holy Writ.
And we hereby Declare our stedfast resolution to oppose,
under the blessing of Almighty God, the spread of that
false philosophy to which those principles may be traced ; a
philosophy which in other countries has poisoned the very
fountains of Religious Truth, which for a long time reduced
Protestantism, in its original seat, almost to an empty name,
and changed the Religion of the Cross into the Theology of
Deism.

Vaughan Thomas, B.D. C. C. C.
Charles WiUiam Stooker, D.D. Vice-
Principal of St. Alban HaU
E. B. Puaey, D.D. Regius Professor of
Hebrew, and Canon of Ch. Ch.
John Brickenden Frowd, D.D. Fellow
and Dean of C. C. C.
Henry Woodoock, D.D. Canon of
Cb. Ch.
T. T. Bazely, M.A. FeUow and Tutor
of Brasenose
G. Grantham, B.D. Fellow of Magd.
Richard Greswell, B.D. Fellow, Dean,
and Tutor of Worcester
R. M. White, B.D. Fellow and Tutor
of Magd. and Professor of Anglo-
Saxon
Edw. Greswell, B.D. FeUow of C. C. C.
Joseph Smith, B.D. FeUow of Trinity
Clement Greswell, M.A. FeUow and
Tutor of Oriel
W. R. BroweU, M.A. FeUow and
Tutor of Pembroke
Fred. Oakeley, M.A. FeUow and Tutor
of Balliol, and PubUc Examiner
Alfred B. Clough, B.D. Fellow and
Tutor of Jesus CoUege
James Hardwioke Dyer, B.D. FeUow
and Tutor of Trinity
WiUiam Fisher Audland, M.A. Fellow
of Queen's
Thomas Short, B.D. FeUow and Tutor
of Trinity
George Biggs, M.A. Tutor of Queen's
John Hill, M.A. Vice-Principal of
St. Edmund Hall

Thomas Pearson, M.A. Michel Fellow
of Queen's
Charles Page Eden, M.A. FeUow and
Tutor of Oriel
John Barrow, M.A. Tutor of Queen'a
Charlea Lewis Cornish, M.A. FeUow
and Tutor of Exeter
John Mitchel Chapman, M.A. Fellow
and Tutor of Balliol
Charles MiUer, M.A. Magdalen
Charles Marriott, M-A. Fellow and
Tutor of Oriel
John S. Brewer, M.A. Queen'a
Benj.Harr!son,M.A. Student of Ch.Ch.
Peter Maurice, M.A. New Coll.
Richard Lynch Cotton, M.A. FeUow
and Tutor of Worcester
Thos. H. Ashhurst, D.C.L. FeUow of
All Souis
T. W. Lancaster, M. A . formerly FeUow
of Queen's
Thos. Mozley, M.A. FeUow of Oriel
J. W. Richards, M.A. Fellow and
TutorofC. C. C.
G. E. Deacon, M.A. Fellow and Tutor
of C. C. C.
Richard GeU MacmuUen, M.A. FeUow
of C. C. C.
Charles P. Gohghtly, M.A. Oriel
W. Weldon Champneys, M.A. Fellow
of Brasenose
Jacob Ley, M.A. Student of Ch. Ch.
Walter L. Brown, M.A. Student and
Tutor of Ch. Ch.
James Norris, B.D. FeUow of C. C. C.
Frederic Holme,M. A. Fellow of C.C.C.

4

J. P. Chambers, B.D. Vice-President
of Magdalen
WUliam Palmer, M.A. Worcester
W. W. Tireman, M.A. Fellow and
Dean of Magdalen
Joseph Corfe, M.A. Magdalen
Bice Price, M.A. Fellow of New CoU.
J. E. Sewell, M.A. FeUow and Tutor
of New CoU.
J. S. Ogle, M.A. FeUow and Tutor <rf
New CoU.
J. Thompson, B.D. FeUow of Lincoln
Thos. Davies, B.D. Fellow of Jesus
Thos. Wintle, B.D. Fellow and Vice-
President of St. John's
L. A. Sharp, M.A. FeUow and Tutor
of St. John's
John H. Newman, M.A. Fellow of
Oriel
Isaac WiUiams, M.A. FeUow andTutor
of Trinity
Frederic Rogers, M.A. Fellow of Oriel
H. Whitaker Churton, M.A. Fellow of
Brasenose
WUUam John Copeland, M.A. Fellow
and Tutor of Trinity
WiUiam SeweU, M.A. Sub-Rector of
Exeter
John Ley, M.A. FeUow of Exeter
Francia Atkinson Faber, M.A. Fellow
and Tutor of Magdalen
Frederic James Parsons, B.D. Fellow
and Mathematical Lecturer of
Magdalen

George A. Browne, M.A. Chaplain of
Magdalen
James Guillemard, M.A. FeUow and
Dean of St. John's
Charles L. Swainson, B.D. Fellow of
St. John's
H. B. Wilson, B.D. FeUow and Tutor
of St. John's
H. Blackall, M.A. Student of Ch. Ch.
Thomas Chamberlain, M.A . Student of
Ch. Ch.
FrederickVane,M.A. Fellow of Queen's
WiUiam Nicholson, M.A. Trinity
Robert Hussey, M.A. Censor of Ch.Ch.
Edward HiU, M.A. Student and Mathe
matical Lecturer of Ch. Ch. and
Public Examiner
James Charles Stafford, B.D. Fellow
of Magdalen, and Dean of Divinity
Thomas Griffiths, M.A. Subwarden of
Wadham
WiUiam Harding, M.A. Fellow and
Tutor of Wadham
EdwardCockey,M.A. Fellow and Tutor
of Wadham
Henry BuU, M.A. Student of Ch. Ch.
W. J. Copleston, M.A. Dean and Tutor
of Oriel
G. H. Hadfield, M.A. Pembroke
Edward D. Scott, M.A. Fellow of
Queen's
WUliam Richardson, M.A. Fellow of
Magdalen

No. III.
Resolution of Members of Convocation at a Meeting held in Corpus
Common Room, March 10, 1836.
Unanimously resolved, that it is the earnest desire of this
Meeting, that noihing which has been or may be agreed upon
may at any time, or under any point of view, be considered as
militating against the measures which have been or may be
adopted at this crisis by the Board of Heads of Houses and
Proctors, but contrariwise, it is the hope and wish of the Meeting
that they raay be taken and considered as measures in harmony
with, and subsidiary to, the Acts and Resolutions of the Board.

No. IV.
Extract from the Report of the Commiltee appointed
M-arch 6, 1836.
In submitting the Declaration which they were appointed
to draw «p, your Committee beg leave to observe, that ihey
cannot close their task without anxiously calling your attentioii
to one important fact, which (in all these most painful discussions,
carried on, as they have been, at so great a sacrifice of private
feeling and public tranquillity) ought to be kept steadily in view,
as the best justification of the past, and the surest guide for the
future. After a most careful and systematic research, they entreat you
to bear in mind, that the present controversy is not so much con
cerned with an individual or a book, or even an ordinary systeni
of false doctrine, as with a Principle; which (after corrupting all
soundness of Christianity in other countries) has at iength appeared
among us, and, for the first time, been invested with Authority
within the University of Oxford.
This principle is the Philosophy of Rationalism, or the
assumption thac uncontrolled human reason, in its present
degraded form, is the primary Interpreter of God's Word,
without any regard to those rules and principles of Interpretation,
which have guided the judgments of Christ's Holy Catholic
Church in all ages of its history, and under every variety of its
warfare. 1 1 is the Theory of Rationalism, (as set forth system
atically in the Bampton Lectures of 1832, and still more recently
asserted in Lectures addressed to Students), which is to be
considered the root of all the errors of Dr. Hampden's systera.
And far as they are from imputing to its maintainer personally
those unchristian doctrines, with which it is closely connected,
or the consequences inevitably flowing from it, they cannot
forget, that the poison of unbelief (now working so deeply in
another country) vvas first disseminated by a man piously
educated (Semler), and who lived to deplore most deeply the
effects of his successful rashness.
With these appalling facts before their eyes, and convinced
that a struggle must at once be made against the corruption of
God's Holy Word in this land by similar means, they recommend
to you the adoption of a measure, framed on the same plan as the

last great Declaration of the University against a promiscuous
confusion of sects and doctrines in religious education.
They suggest and submit it to you as a measure, which, while
it removes from us the charge of supineness or indifference, may
warn the younger part of our Students against immediate danger,
and will solemnly declare to the world our resolution to hold fast
those great lavfs of Scripture-Interpretation and Scripture-Proof,
which we inherit from our ancestors in the faith, and which (by
the blessing of God), if firmly raaintained in this place, may yet
enable us to transmit to future generations, unmutilated and
uncorrupted, the treasure ofthe Holy Gospel of Christ.
(Signed) VAUGHAN THOMAS, Chairmari.
EDWARD BOUVERIE PUSEY.
JOHN HILL.
JOHN HENRY NEWMAN.
WILLIAM SEWELL.
EDWARD GRESWELL.
Oxford, March 10, 1836.

Propositions maintained in Dr. Hampden's Works.

TRINITARIAN ARTICLES.
1. Our Reformers, in giving the first place to the doctrines relating to
the Trinity, were influenced by the discipline of the modern Church of
Rome, whose bonds tbey had thrown off. — B. L. p. 99.
2. Dialectical Science .... established that peculiar phraseology which
we now use, in speaking of the sacred Trinity as Three Persons and One
God.— p. 130.
3. The vvhole discussion [on the Blessed Trinity] was fundamentaUy
dialectical. — p. 104.
4. No one can pretend to that exactness of thought on tbe subject of
the Holy Trinity, on which our technical language is based. — p. 150.
5. The reality of those sacred facts of Divine Providence, which we
comprehensively denute by tbe doctrine of a Trinity in Unity, is not to
be identified witb the theories couched under a logical phraseology
. [received in tbe Church.] — Ib.
6. Revelation teaches us only, that God has manifested himself rela
tively to us, as the Father, the Son, and the Holy Spirit. — Sup.
7. We have no knowledge beyond what is relative to our nature and
condition in this world. — M. P. p. 6.
8. All the ancient heresies were Trinitarian in principle. — B. L p. 148.
9. All the differences of opinion, which have ever prevailed upon the
doctrine of the Trinity, relate to tbe history of the human mind as much
as to theology ; and do not affect the Catholic Faith. — p. 149.
10. It matters little, which opinion has been prior, has been advo
cated with the shrewdest wit, or deepest learning, has been most popular,
most extensively received.— lh.
11. The only Catholic truth is the Scriptural fact. [i. e. the events of
Divine Providence related in Scripture.] — Ib.
12. The orthodox theory of the Trinity .... consisted in an exact
scientific view of the principle of Causation. — p. 1 18.
13. Unitarians, in tbat they acknowledge the great fundamental facts of
the Bible, do not reallv differ in religion from otber Christians. — Observ.
p. 20, 21.
14. The revelation of tbe Divine Unity was not meant to convey to
Israel any speculative notion of tbe oneness of tbe Deity. — p. 147.
15. It was merely a denial of polytheism, but no revelation of Almighty
God as numerically one. — p. 146, 7-
1 6. Materialism intruded itself into what was considered the orthodox
view of the Divine Proceeding. — p. 123.
17. There is much of the language of Platonism in the speculation on
the Generation of the Son, and the Procession of the Holy Spirit. — p. 1 17.
18. The orthodox language, declaring the Son " begotten before all
worlds, of one substance (sic) with the Father," was settled by a phi
losophy, wherein the principles of different sciences were confounded. —
.p. 137.
19. The account of the Incarnation itself was more peculiarly logical ;
still there was a mixture of physical speculation. — p. 137.

8
20. The excellence of the Orthodox theory [of the union of the two
natures in Christ] consisted in reducing the definition to perfect con
sistency with the original theory of the Divine Procession. — p. 139.
21. The divine part of Christianity is its facts; the received stateraents
of doctrines are only episodic additions, some out of infinite theories which
may be raised on the texts of Scripture. — p. 390.
22. The application of the term punishment to the sacrifice of our
Saviour belongs to the Aristotelic philosophy. — p. 250.
23. The bane of this philosophy of expiation was, that it depressed the
power of man too low. — p. 253.
24. Christ is emphatically said to be our Atonement, not that we raay
attribute to God any change of purpose towards man by what Christ has
done, but that ive may know (sic) that we have passed from the death of
sin to the life of righteousness by Him (sic). — lb.
25. " Atonement" in its true practical sense expresses the fact, that
we cannot be at peace, without some consciousness of Atonement made,
not that God may forgive us, but that we may forgive ourselves. — p. 262.
26. The true Scriptural practical view of Human Agency is to be seen
in the great truth of Atonement, simply believed and acted on, without
the gloss of commentators, or the refinements of theorists. — p. 264.
27. The truths of human sinfulness, of repentance, of atonement, and
satisfaction made for sin, are only varied expressions of the gieat law,
that much is in our power, and much out of it. — p. 254-6. Of which
general law, the fact of the death of Christ is a transcendent instance. —
Observ. p. 18.
28. The simple meaning of the Atonement is, that God is infinitely
just and merciful, that we cannot please Him by our works, or our sacri
fices, or our prayers, but yet we can do all things, by Christ strengthening
us, working for us, offering Himself for us, praying for us. — p. 264.
29. Our Saviour's raode of speaking, that virtue had gone out of Him,
is characteristic of the prevalent idea, concerning the operation of Divine
Influence, as of something passing from one body to another. — p. 315.
30. Our Saviour, in accompanying His miracles with significant actions,
condescended to the prejudices of His followers, who believed that His
word or His touch acted after the manner of secret agents in nature. —
p. 314, 6. HOLY SCRIPTURE.
1. The imperfection of the writers [of Scripture] may accidentally
infuse alloy into the character ofthe truths concerning God. — Observ. p. 15.
(First Edit.)
2. We are not to regard the Scriptures, as having God for their proper
subject, but as a divine history of man. — B. L. p. 89.
3. To make it our business, to collect into one theory every scattered
intimation of the Divine Being and attributes, is a result of this false
view. — lb.
4. We are not to take the words or propositions written by the inspired
writers as the substance of the revelation, instead of looking to the authen
ticated dealings of God in the world. — Observ. p. 14. (First Edit.)
5. The truth concerning God is independent of any peculiar wording of
it in Scripture.— Observ. p. 15. (First Edit.)
6. A reception of the Scripture, not simply as the living word of God,
but as containing the sacred propositions of inspired wisdom, is an impro-
perly directed veneration. — B. L. p 91.

9
7. There are no propositions concerning God in Scripture, detached
from some evait of Divine Providence . . . Texts, as texts, (sic) prove
nothing ; texts establish Divine truths only as indices to real facts in the
history of Divine Providence." — Observ. p. 14, 15. (First Edit.)
8. Strictly to speak, in the Scripture itself there are no doctrines. —
B. L. p. 374.
9. The Apostolic Epistles contain no doctrinal statements. — Ib.
10. No speculative deductions from Scripture carry with them the
force of divine truth. — Observ. p. 12.
1 1. No intellectual, or speculative, or theological conclusions, are to be
drawn from truths of Scripture ; no conclusions of human reasoning, how
ever correctly deduced, however logically sound, are properly religious
truth.— Ib. p:i2,and8. . F P y S
12. What can be proved out of Scripture is not therefore truth of reve
lation. — Ib. p. 9.
13. A participation of Deity, or an actual Deification of our nature, is
the fundamentid idea of the operation of Grace according to the School
men, and is a pantheistic notion. (Comp. @ita( xcitme) ipinui. 2 Pet. i. 4.) —
B. L. p. 197.
14. No further proof of the extravagant mysticism of contemplation
in the system of the Schoolmen is required, than the commentaries
lavished on the Book of Canticles at the different periods of Scholasti
cism. — p. 84.
1 6. The assertion, that the Fathers " looked not for transitory pro
mises" is to be traced to the Scholastic distinction between implicit and
explicit faith. — p. 239. CREEDS AND ARTICLES.
1. The notions on which the several expressions of the Articles at
large, and in particular of the Nicene and Athanasian Creeds, are founded,
are both unphilosophical and unscriptural, belong -to ancient theories of
philosophy, and are only less obviously injurious to the simplicity of tbe
Faith than those which they exclude. — p. 378. (Compare Observ. p. 23, 4.)
2. The speculative language of these Creedswas admitted into the Church
of England, as established by the Reformers, before the genius of Bacon
exposed the emptiness of the system, which the Schools had palmed upon
the world, as the only instrument for the discovery of all truth. — Ib.
3. Experience proves, that the naked truth of God has been overborne
and obscured by the phraseology which Orthodoxy was forced to employ. —
p. 377.
4. The reputed orthodox, as well as the reputed heretic, were gradually
forced into conclusions, and from these conclusions into other premises,
at which they might at first have revolted. — p. 1 20.
5. The Nicene and Athanasian Creeds involve scholastic speculations. —
p. 544.
6. The Apostles' Creed contains nothing but facts. — p. 644.
7. The received statements of doctrine, having been created by
theological controversy, are a dogmatical and sententious wisdom. —
Observ. p. 7, 8.
8. All opinion, as such, is involuntary in its nature It is only a fallacy,
to invest dissent" in religion with the awe of the objects about which it is
conversant. — Obs. p. 5.
' " Dissent," in Dr. Hampden's language, includes Unitarianism.

10
9. The positiveness of doctrine, arising from the very nature of systematic
statements, is an evil. — B. L. p. 238.
10. Articles of religious communion become fatally adverse to all
theological improvements. — Observ. p. 10.
ORIGINAL SIN.
1. The language of tbe Article on Original Sin bears the impress of
the Scholastic theories. — p. 228.
2. There is in the Article on Original Sin a train of thought on the
suhject following the speculations of the Schools.-;— Ib.
. 3. The Orthodox ought to have contented themselves with the name of
Original Sin, to designate the moral fact of the tendency (sic) to sin, in
human nature. — p. 224.
4. In defining and pronouncing upon it, they essayed, wbat Scripture
had not authorized, to explain the mode of human corruption. — p. 224, 6.
5. The Pelagians asserted tbat tbe first sin was hurtful to the human
race, not by propagation but by example : though their language inade--
quately expresses the inveteracy of the sinfulness of human nature,
their grounds were right, so far as they attempted to give a moral account
of the faet ; and their opponents were wrong, so far as they attempted to
give a physical or material account of it. — p. 222, 3.
6. The term propagation (" eni;endered" Art. IX.) was introduced into
the account of the origin of evil, in order toproveits universality. — p. 221.
7. A positive deterioration of our carnal nature is a Scholastic notion. —
p. 225.
8. The strength of the expression ' very far gone from original righte
ousness,' is to be estimated, by comparing the fallen condition of man with
the Scholastic notion of his first estate. — p. 228.
9. The belief, tbat, to counteract the living death, in which we by na
ture are, a new life from God must be imparted, is a consequence of the
Scholastic notion of original sin. — p. 235.
10. The idea, tbat the corruption of nature exists in infants, is the
result of Theory.— p. 221.
HUMAN WILL.
1. When we will to do any thing, it is in our power to will either to do
.or not to do it; . . . it is, in tbe strictest sense, competent to us to will {s\c)
to act in this way or that way. Herein resides the proper freedom of
the will of man.— M. P. p. 79, 80.
2. It is the part of sound philosophy to strengthen the power of the will
by immediate address to itself. — lb. p. 91.
3. In moral action, man holds sway with a supremacy, delegated indeed
from the Sovereign Ruler of the universe, but absolute. — M. P. p. 86.
4. It is man's bigh prerogative to be, in a great degree, a creature of
his o-wn making; he can raodify and transform himself, as a moral being, •
flj; he pleases ; what be may hecome (sic) depends almost solely on what
he -may ivill (sic). — Ib. p. 84. FAITH.
1. The priority, which is ascribed in sucb strong terms in our Articles
to Faith, among the acts of the Christian life, is accounted for bv the
physical notion of faith as an infused principle, the origin of a new life
held by the Schoolmen. — B. L. p. 236, 7. '

11
2. The notion that Faith is a source of the knowledge of God, is derived
from an eclectic philosophy, in which the mysticism of Plato was blended
with the analytic method of Aristotle. — p. 80.
3. The difficulties attending the notion of Faith and of IVorks done before
Justification, raay to a great extent be attributed to the abstract theories
preserved in the technical language of Theology. — p. 238.
4. Faith ought to have been held in a negative sense only. — Ib.
6. A belief of our Justification by faith, separated from natural convictions
of duty, rushes into the fearful extreme of Antinomianism. . . — M. P.
p. 101,2.
6. Faith and Reason are not distinct principles. — B. L. p. 350 sqq
GRACE.
I. The positive sense of Grace is derived from Scholasticism — B. L.
p. 188.
2. When we are desired to pray for ' grace,' — and ' grace' ia said to be
given to us, a dogmatic impression is conveyed ; but more strictly, they
are concise modes of speaking, for the purpose of giving a distinct and strik
ing view of the fact of God's benevolent condescension. — Ib.
3. Those subdivisions .... of ' preventing' and ' following' grace, grace
' operating' and ' cooperating,' and others which our Church has not
adopted, are expressly taken from the Scholastic Theology. — Ib.
4. The conception produced in the raind by speaking of grace operating
and cooperating, grace preventing and following, is very erroneous. — p. 1 87.
5. To regard Grace as something ' infused' into the soul, by virtue of
which the sinner is justified, and the operation of which on the heart is to
be traced through the stages of its process, is. part of the Scholastic system.
—p. 188,9.
THE HOLY SACRAMENTS.
1 . The doctrine of tbe Sacraments is based upon tbe mystical philosophy
of secret agents in nature, christianized. — p. 314, 5.
2. The ready reception of the theory, that Christ, as the sole primary
cause of grace, conveyed that grace through the Sacraments, as sub
ordinate instrumental causes, by which the Divine agency accomplished
itt ends, is sufficiently accounted for bythe general belief in magic, in the
early ages of the Church. — Ib.
3. The notion that the Sacraments are visible channels, through which
virtue is conveyed from Christ Himself to his mystical body, tbe Churcb, is
part of the theoretic view of the Scholastic Philosophy. — p. 311.
4. The assertion of a real and true presence of Christ in the Eucharist
resulted from the original Platonism of the Church. — p. 72.
6. The Church of England doctrine of the Sacrament is founded on
the views of an author, who asserted this. — p. 320. She has, though in a
modified form, preserved the fundamental idea of the Scholastic doctrine.
—p. 313.
6. It was in just logical connection with the Scholastic theory [preserved
by the Church of England] that the Latin Theology deduced the seven
sacraments of the Church of Rome. — p. 313.
7. The whole doctrine and ritual of Christianity in the aystem of the
Church of Rome, may be drawn from this primary notion of sacramental
eficiency, — p. 321.

12
8. The faith of the receiver is the true consecrating principle of the
Sacraments. — p. 323.
9. The inquiries in our Baptismal Service, " With what matter was this
child baptized?" " With what words" &c. " Because some things", it is
said, " essential to this Sacrament may happen to be omitted," are derived
from the subtle speculations about matter and form, introduced to establish
and perfect tbe theory of instrumental efficiency ascribed to the rites them
selves. — p. 336.
10. The use of the expressions, being made a " member of the body of
Christ," or being "incorporated" ("engrafted into the Church", Art.
XXVII.) as equivalent, is owing to the confusion of ideas prevalent in the
early Church on the subject of Baptism. — p. 324, 5.
11. The decision as to the intrinsic efficacy of the rite of Baptism can be
only speculation. — p. 344.
12. Conditional Baptism is a Scholastic provision. — p. 327.
13. The statement that the personal vice of the officiating minister
could not impede the due consecration of the rite is unnecessary, except
on the Scholastic theory of the Sacraments. — p. 323.
14. Had transubstantiation remained as a simple opinion, there might
have been no harra in it — Observ. p. 14, 15.
15. Transubstantiation is connected with the Scholastic theory of the
Trinity.— B. L. p. 536.
RELATION OF NATURAL MORALITY TO RELIGION.
1 . Religion lifts up the feelings, but does not give them solidity ; it
needs philosophy as a counterpoise. — M. P. p. 102.
2. The opinion of the dependence of moral theory on religious truth is,
in fact, a remnant of the philosophy of the Middle Ages. Moral Science . . .
vvas absorbed in the vortex of Theology. — M. P. p. 23.
3. The raaxim, that the business of man is the imitation of God, is derived
from Plato, and is the commencement of the confusion of morals and
theology.— B. L. p. 271-
4. Religion suras up all its practical energy in the one quality of
Resignation ; Moral philosophy provides for the duties belonging to the
heirs of flesh and blood.— M. P. p. 103.
5. Religion is among the means, which Moral Philosophy employs to
exalt and improve the power of man. — M. P. p. 95.
6. The religious principle is not to be substituted for morality as the
spring of action. — B. L. p. 301.
/. The idea of God, as the source of our moral powers, cannot be taken
into account in the science of morals, without sacrificing its independence.
— M. P. p. 76, 7.
8. Christianity leaves Ethical Science, as such, precisely where it found
it.— B. L p. 301.

The popular belief in tbe separate existence of the soul is a remnant
of Scholasticism. — p. 310

13

No. V.
EXTRACTS
From Dr. Hampden's Bampton Lectures of 1 832, Observations on
Dissent, Seeond Edition, and Postscript to Observations.
B. L. viii. p. 374. " Strictly to speak, in the Scripture itself there are no
doctrines. What we read there is matter of fact : either fact nakedly
set forth, as it occurred ; or fact explained and elucidated by the light of
inspiration cast upon it."
Observ. p. 13, 14. " A fundamental characteristic of the Christian
Scriptures, which totaUy precludes all deduction of speculative conclusions
concerning religious truth — . . that the whole revelation contained in
them, so far as it is revelation, consists of matter of fact."
Observ. p. 11." We accredit (the conclusions drawn by the Apostles) for
divine truths, not as conclusions, but as dictates of authentic inspiration."
B. L. viii. p. 375. " But what is the ' chaff to the wheat ?' I appeal
from the logical criticism of the apostle's words, to their apostolical
spirit — from Paul philosophising, to Paul preaching, and entreating, and
persuading." Observ. p. 15. " Neither therefore should one admit the scriptural ob
server of God's providences, to raise a superstructure of divine truth on
these terms, which the Holy Spirit has employed in describing and
representing them to us. Much might be said respecting the nature of
those terras — that they are analogies borrowed from other subjects, and
only secondary, imperfect conveyances of Divine ti-uth."
Observ. p. 10, 1 1. " By employing technical terras in Theology, we use
language confessedly inadequate to the truth conveyed, and depending
entirely on our conventional use of it for its interpretation ; so that the
actual raeaning of our statement can always be made to appear ; whereas
Scripture expressions leave the point which we intend to decide, in the
ambiguity belonging to thera as parts of a divine communication."
B. L. ii. p. 81. " The Scripture itself, addressing us in the language of
our natural knowledge, conveys to us the principles of the Divine Science
by analogies, which at once intimate the truth, and veil it from human
apprehension." Vide further, B. L. ii. p. 88 — 93.

Observ. p. 8. " No conclusions of human reasoning, however correctly
deduced, however logically sound, are properly religious truths, are .such
as strictly and necessarily belong to human salvation through Christ."
Observ. p. 9. " If the alleged point cannot be proved out of Scripture, it
is no truth of Revelation. It by no means, however, follows that what
can be proved out of Scripture must therefore be truth of Revelation."
B. L. ii. p. 54. " If it be inquired, then, why a Logical Theology should
be injurious to tbe cause of Christian truth, we must seek an account of
the case, not in the association of any particular truths of human reason

14
with those of revelation, but in tbe simple fact of tlie irrelevance of all de
duction of consequences to the establishment of religious doctrine." Vide
further, B. L. ii. p. 54—56. viii. 363-367.
Observ. p. 21, 22. " In truth, I say, it ought not to exist. Theological
opinion, as necessarily mixed up with speculative knowledge, ought not to
be the bond of union of any Christian Society, or a mark of discrimination
between Christian and Christian. Wherever speculative truth is involved
there must be presupposed an opening for improvement: whereas articles
of religious communion, from their reference to the fixed objects of our
faith, assume an immoveable character, fatally adverse to all theological
improvement." See Observations, p. 10. 18. 28, and Postscript to Obser
vations, p. 10.
Observ. p. 14. " If we have no other information of divine things but
in the facts recorded in Scripture, a very important principle results for
the regulation of our reason in all matters of religion. And it is no
other than what I have undertaken to establish: viz. that no speculative
deductions from the language of Scripture carry with them the force of
divine truth. Pious opinions indeed we may form .... Such indeed are
the doctrinal statements of our Articles. I may wish there were less of
dogmatism in them. Still I cannot but approve them for the piety which
pervades them. But pious opinions, it must be observed, are not parts of
revelation." Observ. p. 22. " We all know that in changes afiecting the prejudices
of men, measures must be framed according to what can be carried, not
according to what may be wished. And the moderation of our Articles
shews that the Reformers acted on this principle. How can it be right
to chain down to the fixedness of abstract theory, and invest with the
character of etemal truth, a series of propositions expressly adapted to
an accidental state of public opinions?"
Observ. p. 23, 24. " Are the doctrines [of the Church] as expressed in
our formularies . . . precisely those which the primitive Church declared?
. . Granting, for the sake of argument that the dogmas of the Church
are precisely what they were in the earliest age of Christianity; — or that
such a coincidence, if it existed, would be a test of a perfect theology
(which I do not admit) : — it is evident, at any rate, on examination, that a
great deal of the false philosophy of former times, is involved in the
expressions which convey them."
Observ. p. 42. " But this question resolves itself into a still higher
one; — whether our Articles, in the present state of theological opinion,
ought to remain exactly where they are; or whether improvements might
not be made in them, commensurate with the advances made in other
scientific methods, and calculated to embrace a wider extent of Christian
profession, without any sacrifice of real Christian truth — in furtherance
indeed of the views of the Reformers themselves." Vide B L ii p '76
viii. 349, 373—378, 381—386. ' ' ^'
Observ. p. 5. " If all opinion, as such, is involuntary in its natm-e— it is
only a fallacy, to invest dissent in religion with the awe of the obiects
about which it is conversant."
Observ. p. 20 " When I look at the reception by the Unitarians, both
ot the Uld and New 1 estament, I cannot, for my part, strongly as I dislike
their theology, deny to those, who ackilowledge this basis of Divine facts
tbe name ol Christians."' '

1.5
Observ. p. 20,21. " Putting him, however, on the same footing precisely of
earnest religious zeal and love for the Lord Jesus Christ, on which I should
place any other Christian, I propo.se to him impartially to weigh with
himself, whether it is not theological dogmatism, and not religious belief
properly so called, which constitutes the principle of his dissent."
Observ. p. 35. " I do not scruple accordingly to avow myself favourable
to a removal of all tests, so far as they are employed as securities of
orthodoxy araong our members at large." Vide B. L. i. p. 5, 6, 33, -34.
ii. 53. Observ. p. 5, 7, 21, 25, 31.
B. L. vii. p. 313. " The definition indeed (of a Sacrament) given in the
Catechism of the Church of England, is exactly what the scholastic theory
suggests." B. L. vii. p. 315. " The general belief in Magic, in tbe early ages ofthe
Church, may sufficiently account for the ready reception of such a theory
of sacramental influence (viz. tbe theory of inward grace working by outward
signs). The maxim of Augustin, Accedit verbum ad elementum, et fit
Sacramentum, appears to be in fact an adaptation of the popular belief
respecting the power of incantations and charms, to the subject of
Religion. . . ."
B. L. vi. p. 301. " Christianity, in fact, leaves Ethical Science, as such,
precisely where it found it."
B. L. vi. p. 301, 302. " And, so independent is the Science of Ethics
of the support and the ennobling, which it receives from Religion, that it
would be nothing strange or objectionable in a revelation, were we to
find embodied in its language much ofthe false Ethical Philosophy, which
systems may have established."
B. L. vi. p. 303. " Nothing is more wanted in these days, than an
accurate acquaintance with the truths of Ethics, to disperse the clouds,
which the prejudices of theological theory spread over human nature.
Doctrines in Religion are advanced, whicb could not bold their ground
for a moment, if Moral Philosophy were duly studied, and its truths were
practically applied, as a basis of Christian truth.
B. L. vii. 310. " This notion of the separate existence of the soul has
so incorporated itself vvith Christian Theology, tbat we are apt, at this
day, to regard a belief in it as essential to orthodox doctrine. Even in
maintaining that such a belief is not essential to Christianity, I may incur
the appearance of-jmpugning a vital truth of Religion. I cannot, however,
help viewing this popular belief as a reranant of Scholasticism." See the
note, p. 517, 518.

See also

1. Elucidations of Dr. Hampden's Theological Statements Oxford,
printed by W. Baxter, and sold by J. H. Parker: and by Messrs.
Rivingtons, London.
2. Dr. Hampden's Theological Statements and the Thirty-nine Articles
compared. With a Preface and Propositions extracted from his Works.
Printed by W. Baxter, and sold by J. H. Parker, Oxford ; and by Messrs.
Rivingtons, London.

E.^XTFR, PllINTF.n, ONFOIID.

V