Of the Oriel men, only Froude went to Hadleigh.  Keble and Newman were both absent, but in close correspondence with the others.  Their plans had not taken any definite shape; but they were ready for any sacrifice and service, and they were filled with wrath against the insolence of those who thought that the Church was given over into their hands, and against the apathy and cowardice of those who let her enemies have their way.  Yet with much impatience and many stern determinations in their hearts, they were all of them men to be swayed by the judgment and experience of their friends.

The state of mind under which the four friends met at the Hadleigh conference has been very distinctly and deliberately recorded by all of them.  Churchmen in our days hardly realise what the face of things then looked like to men who, if they felt deeply, were no mere fanatics or alarmists, but sober and sagacious observers, not affected by mere cries, but seeing dearly beneath the surface of things their certain and powerful tendencies.  “We felt ourselves,” writes Mr. Palmer some years afterwards,[42] “assailed by enemies from without and foes within.  Our Prelates insulted and threatened by Ministers of State.  In Ireland ten bishoprics suppressed.  We were advised to feel thankful that a more sweeping measure had not been adopted.  What was to come next?...  Was the same principle of concession to popular clamour ... to be exemplified in the dismemberment of the English Church?...  We were overwhelmed with pamphlets on Church reform.  Lord Henley, brother-in-law of Sir Robert Peel, Dr. Burton, and others of name and influence led the way.  Dr. Arnold of Rugby ventured to propose that all sects should be united by Act of Parliament with the Church of England.  Reports, apparently well founded, were prevalent that some of the Prelates were favourable to alterations in the Liturgy.  Pamphlets were in wide circulation recommending the abolition of the Creeds (at least in public worship), especially urging the expulsion of the Athanasian Creed; the removal of all mention of the Blessed Trinity; of the doctrine of baptismal regeneration; of the practice of absolution.  We knew not to what quarter to look for support.  A Prelacy threatened and apparently intimidated; a Government making its power subservient to agitators, who avowedly sought the destruction of the Church ...  And, worst of all, no principle in the public mind to which we could appeal; an utter ignorance of all rational grounds of attachment to the Church; an oblivion of its spiritual character, as an institution not of man but of God; the grossest Erastianism most widely prevalent, especially amongst all classes of politicians.  There was in all this enough to appal the stoutest heart; and those who can recall the feeling of those days will at once remember the deep depression into which the Church had fallen, and the gloomy forebodings universally prevalent.”