and yet _no Popery_, _there was your man_. And indeed it now began to be
the general complaint of most moderate men that many in the University,
both in the schools and pulpits, approached the opinions of the Church
of Rome nearer than ever before."

Archbishop Laud, unlike the bishops of Dr. Newman's day, favoured the
Catholic revival, and when Mr. Bernard, the lecturer of St. Sepulchre's,
London, preached a "No Popery" sermon at St. Mary's, Cambridge, he was
dragged into the High Commission Court, and, as the hateful practice
then was, a practice dear to the soul of Laud, was bidden to subscribe a
formal recantation. This Mr. Bernard refused to do, though professing
his sincere sorrow and penitence for any oversights and hasty
expressions in his sermon. Thereupon he was sent back to prison, where
he died. "If," adds Fuller, "he was miserably abused in prison by the
keepers (as some have reported) to the shortening of his life, He that
maketh inquisition for blood either hath or will be a revenger
thereof."[14:1]

By the side of this grim story the much-written-about incidents of the
Oxford Movement seem trivial enough.

Not a few Cambridge scholars of this period, Richard Crashaw among the
number, found permanent refuge in Rome.

The story of Marvell's conversion is emphatic but vague in its details.
The "Jesuits," who were well represented in Cambridge at the time, are
said to have persuaded him to leave Cambridge secretly, and to take
refuge in one of their houses in London. Thither the elder Marvell
followed in pursuit, and after search came across his son in a
bookseller's shop, where he succeeded both in convincing the boy of his