his point alone, he and
Hurrell Froude intimately sympathised, though Froude's development of
opinion here was of a later date. In the year 1826, in the course of
a walk he said much to me about a work then just published, called
"Letters on the Church by an Episcopalian." He said that it would
make my blood boil. It was certainly a most powerful composition. One
of our common friends told me, that, after reading it, he could not
keep still, but went on walking up and down his room. It was ascribed
at once to Whately; I gave eager expression to the contrary opinion;
but I found the belief of Oxford in the affirmative to be too strong
for me; rightly or wrongly I yielded to the general voice; and I have
never heard, then or since, of any disclaimer of authorship on the
part of Dr. Whately.

The main positions of this able essay are these; first that Church
and State should be independent of each other:--he speaks of the duty
of protesting "against the profanation of Christ's kingdom, by that
_double usurpation_, the interference of the Church in temporals, of
the State in spirituals," (p. 191); and, secondly, that the Church
may justly and by right retain its property, though separated from
the State. "The clergy," he says p. 133, "though they ought not to be
the hired servants of the Civil Magistrate, may justly retain their
revenues; and the State, though it has no right of interference in
spiritual concerns, not only is justly entitled to support from the
ministers of religion, and from all other Christians, but would,
under the system I am recommending, obtain it much more effectually."
The author of this work, whoever he may be, argues out both these
points with great force and ingenuity, and with a thorough-going
vehemence, which perhaps we may refer to the circumstance, that he
wrote, not _in propria persona_, but in the professed character of a
Scotch Episcopalian. His work had a gradual, but a deep effect on my
mind.

I am not aware of any other religious opinion which I owe to Dr.
Whately. For his special theological tenets I had no sympathy. In the
next year, 1827, he told me he considered that I was Arianising. The
case was this: though at that time I had not read Bishop Bull's
_Defensio_ nor the Fathers, I was just then very strong for that
ante-Nicene view of the Trinitarian doctrine, which some writers,
both Catholic and non-Catholic, have accused of wearing a sort of
Arian exterior. This is the meaning