n equally against Parliamentary usurpation and
evangelical liberalism. The centre of the counter-movement was Oriel
College, which, under Whately, Hampden, and Thomas Arnold, was already
celebrated for its new spirit of free scientific inquiry. Keble, Pusey,
Froude, and J. H. Newman, were here associated either as fellows or
students. Froude recognized the truth of the saying of Vicentius: "_Quod
semper, quod ubique, quod ab omnibus creditum est._" He rose above his
friends as leader of the whole movement.

The Conference which convened at Hadley, was the first organized
demonstration against the evangelical portion of the Low Church. Its
initiative act was the adoption of a catechism which contained the views
of the High Churchmen, and was the first issue of the celebrated series
of Tracts which gave to the new movement the name of Tractarianism. It
was published in 1833, and the last of the series, the ninetieth,
appeared seven years afterward. Newman and Pusey were the chief writers.
Pusey preached a sermon in 1843 which avowed, with only slight
modifications, the doctrine of transubstantiation; in consequence of
which he was deposed from preaching to the university for the space of
two years. The Romish church received flattering eulogy from all the
High Churchmen or Tractarians. It was represented by them as the
embodiment of all that was grand, imposing, and sound in art, poetry, or
theology. When Newman went over to its fold, Pusey said of him: "He has
been called to labor in another part of the Lord's vineyard." The High
Church went so far in its opposition to the Low that many attached to
the former felt more attracted to Roman Catholicism than to any form of
Protestantism. Accordingly, at the close of 1846, one hundred and fifty
clergymen and distinguished laymen had gone over to Popery.

The doctrines of the High Church may be divided into two classes: the
material, or justification by sacraments; and the formal, or the
authority of the church.

While it declares that we are justified by faith, it also holds that we
are judged by works. Men are converted by grace, but Christians are
regenerated by baptism. The Scriptures are supreme authority, but the
"church hath authority in controversies of faith," by virtue of its
apostolic descent. The watchwords of the High Church are, therefore,
judgment by works; baptismal regeneration; church authority; and
apostolical succession. Faith, it claims, does not justify