habit of deep, and in some degree morbid, feeling, which had always more or less a shade of gloom, induced us to give our assent to, and even in some measure exult in, feelings of whose full extent we were either at the time not aware, or at least against which we half, and but half, shut our eyes." About this time he conducted an argumentative correspondence with an atheistical friend from Eton, which produced the "conviction that the faith of Christ had, in the very heart of Christendom, implacable enemies, just as ready to crush it out of existence, if they could, as any who confronted the Apostles or the Church of the first three centuries."

In the same year, 1822, he was elected Fellow of Oriel, and obtained the Chancellor's medal for Latin Essay. Oriel was the first college that threw its Fellowships open, and thus for a time it held an intellectual pre-eminence. In these days it was specially brilliant: Copleston (afterwards Bishop of Llandaff and Dean of St. Paul's) was Provost; Davison and Arnold had lately given up their Fellowships; among the Fellows were William James, John Keble, Tyler, Whately (afterwards Archbishop of Dublin), Hawkins (afterwards Provost), and Jelf (afterwards Principal of King's College, London).

Newman was in his year of probation; two years afterwards were elected Robert Wilberforce (the Archdeacon, brother of Samuel, Bishop of Oxford) and Richard Hurrell Froude (till his death the fugleman of the Oxford movement).

Newman gives a description of Pusey when an undergraduate, and guest of Jelf at the Oriel high table: "His light curly head of hair was damp with the cold water which his headache made necessary for his comfort; he walked fast, with a young manner of carrying himself, and stood bowed, looking up from under his eyebrows; his shoulders rounded, and his bachelor's gown not buttoned at the elbow, but hanging loose over his wrists. His countenance was very sweet, and he spoke little."

I remember him fifty years afterwards, in 1872, when I paid him a visit in his study at Christ Church, with a view to learning Hebrew. He seemed then rather below middle height, inclined to be stout, with long upper lip, and heavy cheeks hanging over a short, thick neck. His eyebrows were prominent, and he did not raise his eyes. above the ground as he spoke. He wore a black velvet skull-cap at the back of his head, from which his white hair escaped in long wisps. He did not shave his whiskers, and wore the usual

white stock or neckcloth of old clergymen in those days. The mouth was long and heavy, but with much expression. On that occasion, and whenever he appeared, his look was one of the utmost gravity and seriousness. The study was not precise in arrangement, with books and papers piled on chairs, on the floor, in every available place and direction, even in the space of the bookshelves above the books.

During the Fellowship Examination he broke down from headache, and tore up his essay. Jenkyns, an examiner, put the pieces together, and showed them to the Fellows, who approved it. Later on Pusey retired altogether; but the Fellows sent for him, begged him to return, and he was elected.

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It must be owned," says Dr. Liddon, “that the Society of Oriel did not endow Dr. Pusey with its characteristic excellence of clear writing." Pusey described himself as shy, and expressing himself with hesitation and obscurity. He was not a logician. "To the end of his life Pusey's sermons were marked by a complete indifference to method and rhetorical effect." At the time of his preaching his first sermon, in 1828, a relation of his wife's describes him: He is entirely engrossed with the subject of Divinity,

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and unless upon that point is a silent man; he listens and makes great observation on character, and always leans to the most amiable side in his judgment; but he is not by the generality thought agreeable."

At this time people were saying that the new German theology of which they began to hear was full of interest. Dr. Lloyd, afterwards Bishop of Oxford, was then Regius Professor of Theology. One day he remarked to Pusey, "I wish you would learn something about those German critics." Pusey set himself to learn German, and afterwards went to Germany himself. There he made acquaintance with Eichhorn, Tholuck, Schleiermacher, Neander, Freytag, Lücke, Sack, and others; attended lectures at Göttingen, Berlin, Bonn, and elsewhere; paid particular attention throughout to Hebrew and Arabic studies; and finally returned in 1827, after spending the greater part of two years in that country. The visit largely determined the after-course of his life. 'My life,' he said to Liddon, turned on that hint of Lloyd's.'" While Pusey was in Germany, the Rev. H. J. Rose, afterwards one of the precursors of the Oxford movement, published four lectures, delivered at Cambridge in May 1825, on The

State of Protestantism in Germany, attributing German heterodoxy largely to three causes : (1) want of diocesan episcopacy; (2) absence of binding articles; (3) need of a liturgy such as that of the English. Pusey took up the cudgels for his German friends. He returned to Oxford in 1827, and published his reply, An Historical Inquiry into the Probable Causes of the Rationalist Character lately predominant in the Theology of Germany, in two parts, in 1828 and 1830. He writes as a moderate Churchman of liberal tendencies; speaks habitually of the reformed communions of the Continent as "Churches"; never (6 uses Catholic" to distinguish episcopal communities; speaks enthusiastically of "the immortal heroes, the mighty agents of the Reformation"; objects that Rose's view "involved the abandonment of the fundamental principles in Protestantism, and derogates from the independence and the inherent power of the Word of God."

In 1828 he married the young lady of whom he had so long thought, Maria Raymond-Barker, who had, with her family, been attending the teaching of Mr. Close at Cheltenham, afterwards Dean of Carlisle. She and Pusey had long corresponded at great length on all kinds of