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All this led me to see the need of such doctrine. And if only to show you that this is not the dismal doctrine of antediluvian Presbyterians only, Canon Mozley says: 'The Pharisee did not know that he was a Pharisee; if he had known it he would not have been a Pharisee. He does not know that he is a hypocrite.
Puseyites." But this was probably an exaggeration. "The sagacious and aspiring man of the world, the scrutiniser of the heart, the conspirator against its privileges and rights." Prophetical Office of the Church, p. 132. Parochial Sermons, iv. 20. Feb. 1836. Vide J.B. Mozley, Letters, pp. 114, 115. "Confidence in me was lost, but I had already lost confidence in myself."
Collection of Papers connected with the Theological Movement of 1833, by A.P. Perceval , p. 25. Palmer's Narrative , p. 101 Collection of Papers, p. 12. "That portentous birth of time, the Tracts for the Times." Mozley, Remin, i. 311. Froude, Remains, i. 265.
It is against the undue influence of such results of experience an influence openly acting in distinct ideas and arguments, but of which the greater portion operates blindly, insensibly, and out of sight that Mr. Mozley makes a stand on behalf of reason, to which it belongs in the last resort to judge of the lessons of experience.
Mozley thus speaks of him: "Bulteel's sincere belief is that there is a new system of things in the course of revelation now, as there was in our Saviour's time, and that God has given him the power of working miracles for the same reason as He gave it to the Apostles in order to convince unbelievers.... There can be little doubt that Bulteel is partially deranged.
Richards, the Rector of Exeter, seems to have stood apart from his brother heads. Cf. Letters of the Rev. J.B. Mozley, p. 113. The year 1841, though it had begun in storm, and though signs were not wanting of further disturbance, was at Oxford, outwardly at least, a peaceable one.
Francis William Newman was born at 17 Southampton Street, Bloomsbury Square, on 27th June, 1805. His father was a London banker. Rev. T. Mozley, in his Reminiscences of Oriel, says he was partner in the firm of "Ramsbottom, Newman, Ramsbottom & Co., 72 Lombard Street, which appears in the lists of London bankers from 1807 to 1816 inclusive."
They were at first not only published with a notice that any one might republish them with any alterations he pleased, but they were distributed by zealous coadjutors, ready to take any trouble in the cause. Mr. Mozley has described how he rode about Northamptonshire, from parsonage to parsonage, with bundles of the Tracts. The Apologia records the same story.
Woodgate, each of them a centre of influence in Oxford and the country. It was not Roman in the devoted Charles Marriott, or in Isaac Williams's able and learned pupil, Mr. Arthur Haddan. It was not Roman in Mr. James Mozley, after Mr. Newman, the most forcible and impressive of the Oxford writers.
It is not in reason, which refuses to pronounce upon the possible merely from experience of the actual, that the antecedent objection to miracles is rooted. Yet that the objection is a powerful one the consciousness of every reflecting mind testifies. What, then, is the secret of its force? In a lecture of singular power Mr. Mozley gives his answer.
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