the first glimpse of a Church greater than Establishmentarianism. He saw the Church of England degraded before the eyes of the world, degraded by the very acknowledgment of her leaders, to the meaner level. "There was need of a second Reformation." It is doubtful to our minds whether or no he realized that the Church of England might be fulfilling the larger conception to the eye of GOD, even though man could not perceive the traces of such glory. He, however, seems to have determined to make her what he desired. It was a noble endeavour. Nobly did he set to work at it. We think he failed through attaching undue importance to the logical recognition of theocratic principles by the members of the Church, instead of himself realising the presence of an inherited grace, which needed only to be stirred up, existing within the Church however obscured. He speaks in his last number of needing the eyes of S. Philip to see the sacerdotal character under the disguise of an ordinary English clergyman. We think he can scarcely have remembered the clergy of many parts of Italy lounging about with their pipes, and no ecclesiastical feature about them save their large hats. The comparison may help us to be content with the sneer of the Roman divine. The young Anglican reformer had no thought of such comparisons, no thought of Rome and her customs at all, whether good or bad. But he had scarcely that child-like love for the truth which his reason accepted to enable him to accept the national Church as being already what he desired her to appear. He recognized in the pages of history "the movement of [his] spiritual mother, 'Incessu patuit Dea.'" He had scarcely learned to love the law of the Incarnation-the hiding of the Divine power in the weakness of sinful flesh. "Patuit." Imagination and reason gloried in the manifest vision. But it is the trial of faith which worketh patience, whereby we learn to live with Him Whom not having seen we love.

A journey to the south of Europe with Froude filled up the months from December, 1832, to July, 1833, and the idea of a work to do in England was the prevailing idea of his mind. In illness this idea was a rallying power. It cheered him on the voyage of which we have some such precious reliques in the Lyra Apostolica.

The two friends upon the Mediterranean were thus addressed upon their voyage by one whose name we rather wonder not to see more prominently brought forward in Dr. Newman's narrative, Mr. Isaac Williams.

Happy if sense of your own littleness

(Not baubles of free thought home-cells to dress,)

Ye gather, thoughts that may to duty rouse,

And the deep nothingness of all beside ;"

The "Thoughts in past years" give us another reminiscence

of this era in the conversational verses upon the origin of "Tracts for the Times."

Froude and Williams had formed the thought. Newman upon his return began to write. Would that we had such a tract writer now. Tract writing was not his only work.

"I called upon clergy in various parts of the country, whether I was acquainted with them or not, and I attended at the houses of friends where several of them were from time to time assembled."-P. 111.

He also began a series of letters in the Record. Six appeared. He had subscribed a small sum to the start of the Record in 1828. Dr. Newman sums up the principles of his system at this time under three heads: 1. The necessity of dogma; 2. The necessity of a visible Church; 3. Antagonism to Rome.

It was not apparently until 1834 that he came to a real knowledge of our great Anglican divines, although Bishop Bull had been read earlier, and gave him the general idea that antiquity was the real model of the English Communion.

Intercourse with Froude, and friendship for him, gradually developed elements of thought more and more inconsistent with the strong antagonism to Rome. That system, in which Froude could admire certain grand features, was not likely to find a similarly discriminating admirer in Newman. The great ideas which rose up before his mind did not merely win the veneration of his affections, but became germs of arguments. The new series of conceptions had to storm the citadel of his theology. The antagonism to the Roman system, out of which they issued, must give way and be expelled. Dogma, and the visible Church, must be identified with Rome, since Rome filled the mind with "certitude," by the grandeur of her phænomena. The war, however, was a long one. Reason, not love, was the law of Dr. Newman's thought. Though he loved Rome, reason could not tolerate her. The battle might have gone on for ever, but for the theory of "certitude." Love as it grew could become certitude. While reason asserted her original position, fulminations against Rome were logically necessary. When love put on the mask of reason, certitude triumphed over certainty; development trampled upon tradition; fancy took the place of fact. A creation of Dr. Newman's mind arose before him, which he found more congenial to himself than the creation of GOD. But we are hurrying on to the end; many years have yet to intervene-years of strife.

First of all, however, there is another name to be introduced to us, a name greater than all that have gone before.

We could not stop, much as we wished it, to quote the account of Mr. Hugh Rose, nor again of Mr. Palmer," the only really learned man amongst" the first set of Tractarian movers. These tributes to early friendship are really most cheering. But the

reader would not forgive us if we were to omit the notice of Dr. Pusey, who joined the movement in 1834.

"I had known him well since 1827-8, and had felt for him an enthusiastic admiration. I used to call him o péyas. His great learning, his immense diligence, his scholarlike mind, his simple devotion to the cause of religion, overcame me; and great of course was my joy, when in the last days of 1833, he showed a disposition to make common cause with us. His Tract on Fasting appeared as one of the series with the date of December 21. He was not, however, I think, fully associated in the movement till 1835 and 1836, when he published his Tract on Baptism, and started the Library of the Fathers. He at once gave to us a position and a name. Without him we should have had no chance, especially at the early date of 1834, of making any serious resistance to the Liberal aggression. But Dr. Pusey was a Professor and Canon of Christ Church; he had a vast influence in consequence of his deep religious seriousness, the munificence of his charities, his Professorship, his family connexions, and his easy relations with University authorities. He was to the movement all that Mr. Rose might have been, with that indispensable addition, which was wanting to Mr. Rose, the intimate friendship and the familiar daily society of the persons who had commenced it. And he had that special claim on their attachment, which lies in the living presence of a faithful and loyal affectionateness. There was henceforth a man who could be the head and centre of the zealous people in every part of the country, who were adopting the new opinions; and not only so, but there was one who furnished the movement with a front to the world, and gained for it a recognition from other parties in the University."-Pp. 136, 137.

"Dr. Pusey was, to use the common expression, a host in himself; he was able to give a name, a form, and a personality to what was without him a sort of mob; and when various parties had to meet together in order to resist the liberal acts of the Government, we of the movement took our place by right among them.

"Such was the benefit which he conferred on the movement externally; nor was the internal advantage at all inferior to it. He was a man of large designs; he had a hopeful, sanguine mind; he had no fear of others; he was haunted by no intellectual perplexities. People are apt to say that he was once nearer to the Catholic Church than he is now; I pray GOD that he may be one day far nearer to the Catholic Church than he was then; for I believe that, in his reason and judgment, all the time that I knew him, he never was near to it at all. When I became a Catholic, I was often asked, 'What of Dr. Pusey?' when I said that I did not see symptoms of his doing as I had done, I was sometimes thought uncharitable. If confidence in his position is, (as it is,) a first essential in the leader of a party, Dr. Pusey had it. The most remarkable instance of this, was his statement in one of his subsequent defences of the movement, when too it had advanced a considerable way in the direction of Rome, that among its most hopeful peculiarities was its stationariness.' He made it in good faith; it was his subjective view of it. He saw that there ought

"Dr. Pusey's influence was felt at once.

to be more sobriety, more gravity, more careful pains, more sense of responsibility in the Tracts and in the whole movement."-Pp. 137, 138,

Dr. Pusey, full of learning himself, brought with him to the other writers a conviction of the necessity of careful learning. Newman was occupied from 1834-1836, upon "The Prophetical Office of the Church." Palmer's "Treatise on the Christian Church" soon followed.

"As was to be expected from the author, it was a most learned, most careful composition; and in its form, I should say, polemical. So happily at least did he follow the logical method of the Roman schools, that Father Perrone, in his Treatise on Dogmatic Theology, recognised in him a combatant of the true cast, and saluted him as a foe worthy of being vanquished. Other soldiers in that field he seems to have thought little better than the lanzknechts of the middle ages, and I daresay, with very good reason. When I knew that excellent and kind-hearted man at Rome at a later time, he allowed me to put him to ample penance for those light thoughts of me, which he had once had, by encroaching on his valuable time with my theological questions. As to Mr. Palmer's book, it was one which no Anglican could write but himself,-in no sense, if I recollect aright, a tentative work. The ground of controversy was cut into squares, and then every objection had its answer. This is the proper method to adopt in teaching authoritatively young men; and the work in fact was intended for students in theology. My own book, on the other hand, was of a directly tentative and empirical character."-Pp. 142.

We cannot enter upon the criticism of Dr. Newman's writings as they come in order, but we must extract the following:

"At a comparatively early date I drew up the Tract on the Roman Breviary. It frightened my own friends on its first appearance, and, several years afterwards, when younger men began to translate for publication the four volumes in extenso, they were dissuaded from doing so by advice to which from a sense of duty they listened. It was an apparent accident which introduced me to that most wonderful and most attractive monument of the devotion of the saints. On Hurrell Froude's death, in 1836, I was asked to select one of his books as a keepsake. I selected Butler's Analogy; finding that it had been already chosen, I looked with some perplexity along the shelves as they stood before me, when an intimate friend at my elbow said, 'Take that.' It was the Breviary which Hurrell had had with him at Barbadoes. Accordingly, I took it, studied it, wrote my Tract upon it, and have it on my table in constant use till this day."-P. 154.

The library of the dead friend, probably had a greater effect on Mr. Newman's after life, than the words of his friend while living! Not only, however, did Froude die; the years of successful war were soon to be interrupted also. To Mr. Newman it seemed as if the cause must die out. He had conducted the movement upon 2 U

VOL. XXVI.

a principle of certitude, and as an experiment to make the Church of England what she ought to be. When the experiment seemed to fail, certitude seemed to grow pale for want of success, like a flower hidden from the light. Very different was the position of his great fellow-workers. To them the Church of England was the Church of GOD, whatever the accidents of temporary opinion or outward fortune might be. The grace of apostolical inheritance had not been forfeited. To stir up this grace was not an experiment, but a duty. The duty was no less a duty because it encountered opposition, and involved vexation. As we have said, the years of successful war were soon to be interrupted. They were interrupted, but the success did not come to an end. Since the clouds gathered in 1841, we have seen many a storm; but the success of the movement has been vastly greater than could have been anticipated before the clouds came. How is this to be accounted for? It is because those storms which must have checked the spread of opinions to be propagated from without, have only helped by the Providence of GOD, as a gracious moral discipline for resuscitating that Divine grace of illumination and sanctity, which was inherent within the Church. Mr. Newman's experiment coincided with what was to others a call of duty. When the experimenter wearied because things did not seem to work, they who knew religion as a life to be lived in opposition to the world, felt that the time was come for really testing their faith in that grace which they had sought to bring others to acknowledge.

The cause of the great storm is well known-the appearance of No. 90. That this should excite popular clamour was no wonderful thing, when all spectators were so keenly alive to watch the next step which should be taken by the Tractarian party. Dr. Newman's style is more calculated to irritate and perplex an antagonist than to conciliate and avoid opposition. He does not care to approach men on the side of their affections; his aim is generally to make them feel they have got nothing to say against him. Now, inasmuch as the nation, the Protestant public, the Evangelicals, the safe conservative party, the authorities of the Church were none of them inclined to bow before reasoning, however irrefragable, when it came in such a form from such a quarter, it was natural that they all should accept the other alternative, and be very angry.

Their anger, however, did not make truth falsehood, however it might strike a deadly blow at the subjective consciousness of certitude, which was the basis of Mr. Newman's position. The great principle of the tract has in fact triumphed. Setting aside some of those aggravating details of expression, in which its author in all his works delights to play with an opponent, and keep him upon the tenter-hooks,-the Tract, though probably read at the present day by few, expresses what most intelligent thinkers re