not only with what
my bishop asked, but with what he did not ask, and perhaps did not
wish. However, such teaching, according to this writer, was likely to
make young men suspect that truth was not a virtue for its own sake,
but only for the sake of "the spread of Catholic opinions," and the
"salvation of their own souls;" and that "cunning was the weapon
which heaven had allowed to them to defend themselves against the
persecuting Protestant public."--p. 16. Blot _thirteen_.

And now I draw attention to another point. He says at p. 15, "How was
I to know that the preacher ... did not foresee, that [fanatic and
hot-headed young men] would think that they obeyed him, by becoming
affected, artificial, sly, shifty, ready for concealments and
_equivocations?_" "How should he know!" What! I suppose that we are
to think every man a knave till he is proved not to be such. Know!
had he no friend to tell him whether I was "affected" or "artificial"
myself? Could he not have done better than impute _equivocation_ to
me, at a time when I was in no sense answerable for the
_amphibologia_ of the Roman casuists? Has he a single fact which
belongs to me personally or by profession to couple my name with
equivocation in 1843? "How should he know" that I was not sly,
smooth, artificial, non-natural! he should know by that common manly
frankness, if he had it, by which we put confidence in others, till
they are proved to have forfeited it; he should know it by my own
words in that very sermon, in which I say it is best to be natural,
and that reserve is at best but an unpleasant necessity. I say, "I do
not deny that there is something very engaging in a frank and
unpretending manner; some persons have it more than others; in _some
persons it is a great grace_. But it must be recollected that I am
speaking of _times of persecution and oppression_ to Christians, such
as the text foretells; and then surely frankness will become nothing
else than indignation at the oppressor, and vehement speech, if it is
permitted. Accordingly, as persons have deep _feelings_, so they will
find the necessity of self-control, lest they should say what they
ought not." He omits these words. I call, then, this base insinuation
that I taught equivocation, Blot the _fourteenth_.

Lastly, he sums up thus: "If [Dr. Newman] would ... persist (as in
this Sermon) in dealing with matters dark, offensive, doubtful,
sometimes actually forbidden, at least according