these were diligently disinterred from dusty shelves where they had long slumbered, and studied in the belief that they would shed a new and divine light on modern troubles and perplexities. Gothic architecture and art, of a purer type than had been known for nearly five hundred years, were cultivated as a means of influencing the public mind in favour of the strictest ecclesiasticism. Symbolical forms were interpreted in a deeply mystical sense, and gradually the conceptions of the reformers began to find their way, not merely into the churches, but into general literature, especially into poetry of a tender and emotional order. Then arose the battle of surplices, intonings, candles, and altars, which at first shocked, and afterwards exasperated, the average Englishman. It must be admitted, however, that the arguments of the Tractarians had sometimes an apparent cogency, which produced a great effect on such as were already half-disposed to be convinced. They urged with no little plausibility that the subjection of Church doctrine to the decision of a Lord Chancellor who might be a free-thinker, or a man of questionable life, was an absurdity and a scandal. But this was simply an argument against the existence of a State Church, and in that sense it was not put forth. If the Church is united with the State, it must be either as master or servant. To adopt the homely phrase of Dogberry, “An
JOHN HENRY NEWMAN.
(From a Photograph by H. J. Whitlock, Birmingham.)
two men ride of a horse, one must ride behind;” and it is in the highest degree improbable that Englishmen will ever again consent to “ride behind” any ecclesiastical corporation in the world. Still, we may grant this truth without denying the earnestness, devotion, and moral purity of the Tractarians—qualities which have borne good fruit, and which will be remembered to their credit when Time has obliterated their follies.
ST. MARY’S, FROM THE HIGH STREET, OXFORD.
In the early part of 1841, Mr. Newman published the celebrated “Tract No. 90,” the object of which was to show that subscription to the Thirty-nine Articles need not deter a man from holding various doctrines which are commonly regarded as Romish. This was going a little too far for the patience of the authorities, and, on the 15th of March, the Vice-Chancellor and heads of houses at Oxford censured the offending Tract, in a resolution which set forth—“That modes of interpretation such as are suggested in the said Tract, evading rather than explaining the sense of the Thirty-nine Articles, and reconciling subscription to them with the adoption of errors which they were designed to counteract, defeat the object, and are inconsistent with the due observance, of the statutes of the University.” Next day, Mr. Newman addressed a letter to the Vice-Chancellor, acknowledging himself as the author of the Tract. Some time after, he resigned the Vicarage of St. Mary’s, Oxford, and in 1845 he seceded to the Church of Rome. There cannot be a doubt that in his earlier years he had no intention of quitting the Church of England. Throughout the whole of his career, he has been thoroughly honest, conscientious, and self-devoted; but he has a mind of the acutest logical perceptions, and ultimately, though with great distress to himself, he came to the conclusion that the legitimate development of his opinions conducted him to Rome, and nowhere else. This conclusion being reached, he was not the man to tamper with his innermost convictions. His retirement from the Tractarian field concentrated additional power in the hands of the Rev. Mr. Pusey, who had long been the chief leader of the movement. Indeed, the very word “Puseyism” attests the depth and breadth of his influence.