At the time of his resignation in the beginning of 1845, he wrote to Lord John Manners, then his colleague at Newark, a curious account of his views on party life. Lord John was then acting with the Young England group inspired by Disraeli, who has left a picture of them in Sybil, the most far-seeing of all his novels.

To Lord John Manners.

Jan. 30, 1845.—You, I have no doubt, are disappointed as to the working of a conservative government. And so should I be if I were to estimate its results by a comparison with the anticipations which, from a distance and in the abstract, I had once entertained of political life. But now my expectations not only from this but from any government are very small. If they do a little good, if they prevent others from doing a good deal of evil, if they maintain an unblemished character, it is my fixed conviction that under the circumstances of the times I can as an independent member of parliament, for I am now virtually such, ask no more. And I do entertain the strongest impression that if, with your honourable and upright mind, you had been called upon for years to consult as one responsible for the movements of great parliamentary bodies, if you thus had been accustomed to look into public questions at close quarters, your expectations from an administration, and your dispositions towards it, would be materially changed....

The principles and moral powers of government as such are sinking day by day, and it is not by laws and parliaments that they can be renovated.... I must venture even one step further, and say that such schemes of regeneration as those which were propounded (not, I am bound to add, by you) at Manchester,[181] appear to me to be most mournful delusions; and their re-issue, for their real parentage is elsewhere, from the bosom of the party to which we belong, an omen of the worst kind if they were likely to obtain currency under the new sanction they have received. It is most easy to complain as you do of laissez-faire and laissez-aller; nor do I in word or in heart presume to blame you; but I should sorely blame myself if with my experience and convictions of the growing impotence of government for its highest functions, I were either to recommend attempts beyond its powers, which would react unfavourably upon its remaining capabilities, or to be a party to proposed substitutes for its true moral and paternal work which appear to me mere counterfeits.

RELIGION AT OXFORD

On this letter we may note in passing, first, that the tariff legislation did in the foundations what the Young England party wished to do in a superficial and flimsy fashion; and second, it was the tariff legislation that drove back a rising tide of socialism, both directly by vastly improving the condition of labour, and indirectly by force of the doctrine of free exchange which was thus corroborated by circumstances. Of this we shall see more by and by.

Throughout the years of Sir Robert Peel's government, Mr. Gladstone had been keenly intent upon the progress of religious affairs at Oxford. 'From 1841 till the beginning of 1845,' he says in a fragmentary note, 'I continued a hardworking official man, but with a decided predominance of religious over secular interests. Although I had little of direct connection with Oxford and its teachers, I was regarded in common fame as tarred with their brush; and I was not so blind as to be unaware that for the clergy this meant not yet indeed prosecution, but proscription and exclusion from advancement by either party in the state, and for laymen a vague and indeterminate prejudice with serious doubts how far persons infected in this particular manner could have any real capacity for affairs. Sir Robert Peel must, I think, have exercised much self-denial when he put me in his cabinet in 1843.' The movement that began in 1833 had by the opening of the next decade revealed startling tendencies, and its first stage was now slowly but unmistakeably passing into the second. Mr. Gladstone has told us[182] how he stood at this hour of crisis; how strongly he believed that the church of England would hold her ground, and even revive the allegiance not only of the masses, but of those large and powerful nonconforming bodies who were supposed to exist only as a consequence of the neglect of its duties by the national church. He has told us also how little he foresaw the second phase of the Oxford movement—the break-up of a distinguished and imposing generation of clergy; 'the spectacle of some of the most gifted sons reared by Oxford for the service of the church of England, hurling at her head the hottest bolts of the Vatican; and along with this strange deflexion on one side, a not less convulsive rationalist movement on the other,—all ending in contention and estrangement, and in suspicions worse than either, because less accessible and more intractable.'

II

The landmarks of the Tractarian story are familiar, and I do not ask the reader in any detail to retrace them. The publication of Froude's Remains was the first flagrant beacon lighting the path of divergence from the lines of historical high churchmen in an essentially anti-protestant direction. Mr. Gladstone read the first instalment of this book (1838) 'with repeated regrets.' Then came the blaze kindled by Tract Ninety (1841). This, in the language of its author and his friends, was the famous attempt to clear the Articles from the glosses encrusting them like barnacles, and to bring out the old catholic truth that man had done his worst to disfigure and to mutilate, and yet in spite of all man's endeavour it was in the Articles still. Mr. Gladstone, as we have seen, regarded Tract Ninety with uneasy doubts as to its drift, its intentions, the way in which the church and the world would take it. 'This No. Ninety of Tracts for the Times which I read by desire of Sir R. Inglis,' he writes to Lord Lyttelton, 'is like a repetition of the publication of Froude's Remains, and Newman has again burned his fingers. The most serious feature in the tract to my mind is that, doubtless with very honest intentions and with his mind turned for the moment so entirely towards those inclined to defection, and therefore occupying their point of view exclusively, he has in writing it placed himself quite outside the church of England in point of spirit and sympathy. As far as regards the proposition for which he intended mainly to argue, I believe not only that he is right, but that it is an a b c truth, almost a truism of the reign of Elizabeth, namely that the authoritative documents of the church of England were not meant to bind all men to every opinion of their authors, and particularly that they intended to deal as gently with prepossessions thought to look towards Rome, as the necessity of securing a certain amount of reformation would allow. Certainly also the terms in which Newman characterises the present state of the church of England in his introduction are calculated to give both pain and alarm; and the whole aspect of the tract is like the assumption of a new position.'

TRACTARIAN LANDMARKS