and his preachments had begun to make an impression on him; that is, he felt that there was truth in them at bottom, and a truth new to him. He was not a person to le

a negative was false. All doctrines could not be equally sound: there was a right and a wrong. The theory of dogmatic truth, as opposed to latitudinarianism (he did not know their names or their history, or suspect what was going

fection; not, however, to his own satisfaction; for with all his efforts, he had but picked up Mr. Freeborn, a young Evangelical Master, with whom Sheffield was acquainted; a sharp, but not very wise freshman, who, having been spoiled at home, and having plenty of money

e table, when our flighty youth, whose name was White, observed how beautiful the Catholic custom was of making eggs the emblem of the Easter-festival. "It is truly Catholic," said he; "for it is retained in parts

f it, or the profound Hooker,-he was full of types-or Jewell. You recollect the staff Jewell gave H

n," cried Sheffield, "you

d Mr. Freeborn; "you never know where to find

d," said White; "When the Catholi

id Bateman; "it's saf

ogether when they are taken up by the Catholic Church:

hat?" sai

e, "the Church m

eman gravely, "that's goi

s breakfast operations, a

is not idolatry wrong-yet

was in a stat

e are people in the world who are uncatholic enough t

istinction," said Fr

, of course, his senior, "I will take a better instance: who does not know that baptis

grant you so much as you would wish," sai

istian baptism

eborn, "to mistake the sig

olic baptism?"

ere deceit and delusion,

posed Bateman, "now you are g

don't know what you

the one Catholic Church of which the C

n by the Catholic Ch

an," answer

ered White; both

s a gene

h at," said Bateman; "Ang

sible," cri

impossible," obse

eman: "I should say, they are one, exce

, except where they di

y so," sa

jected Mr. Freeborn, "two,

hat the Churches are one except when they are two; and F

was to him inconceivable, that real religion should depend on metaphysical distinctions, or outward observances; that it was quite a different thing in Scripture; that Scripture said much of faith and holiness, but hardly a word about Churches and forms. He proceeded to say that it was the great and evil tendency of the human mind to interpose between itself and its Creator some self-invented mediator, and it did not matter at all whether that human device was a rite, or a creed, or a form of prayer, or good works, or communion with particular Churches-all were but "flattering unctions to the soul," if they were considered necessary; the only safe way of using t

would have approved; but he was a little irritated, and wished to

hite; "it seems they are safe if they are hypocrites, profe

your liberality; it seems a man need not fear to

elieves himself forgiven, he n

belief in the Holy Trinity was represented, not as an acc

r. Freeborn observed was, that there's no creed in the Bibl

thing, and the Prayer Boo

vention; true, but human, and to be received, as one of the Articles expressly says, because 'founded on

of 'faith only'?" said Bateman; "for that is

in the Articles; the Articles expressly

pture any more than the Pr

doctrine they propound is necess

d not help it; and Bateman spoke on principle; he had a notion that he was improving Freeborn's views by this process of badgering. At least he did not improve his temper, which was suffering. Most of the party were undergraduates;