the fashionable Jesuits; it was one-sided, and sometimes, in his earnestness, unguarded; and it wanted as yet the complement of encouragement, consolation, and tenderness which his future teaching was to supply so amply. But it was a blow struck, not before it was necessary, by a strong hand; and it may safely be said that it settled the place of the sacrament of baptism in the living system of the English Church, which the negations and vagueness of the Evangelical party had gravely endangered. But two other essays appeared in the Tracts, most innocent in themselves, which ten or twenty years later would have been judged simply on their merits, but which at the time became potent weapons against Tractarianism. They were the productions of two poets-of two of the most beautiful and religious minds of their time; but in that stage of the movement it is hardly too much to say that they were out of place. The cause of the movement needed clear explanations; definite statements of doctrines which were popularly misunderstood; plain, convincing reasoning on the issues which were raised by it; a careful laying out of the ground on which English theology was to be strengthened and enriched. Such were Mr. Newman's Lectures on Justification, a work which made its lasting mark on English theological thought; Mr. Keble's masterly exposition of the meaning of Tradition; and not least, the important collections which were documentary and historical evidence of the character of English theology, the so-called laborious Catenas. These

were the real tasks of the hour, and they needed all that labour and industry could give. But the first of these inopportune Tracts was an elaborate essay, by Mr. Keble, on the "Mysticism of the Fathers in the use and interpretation of Scripture." It was hardly what the practical needs of the time required, and it took away men's thoughts from them; the prospect was hopeless that in that state of men's minds it should be understood, except by a very few; it merely helped to add another charge, the vague but mischievous charge of mysticism, to the list of accusations against the Tracts. The other, to the astonishment of every one, was like the explosion of a mine. That it should be criticised and objected to was natural; but the extraordinary irritation caused by it could hardly have been anticipated. Written in the most devout and reverent spirit by one of the gentlest and most refined of scholars, and full of deep Scriptural knowledge, it furnished for some years the material for the most savage attacks and the bitterest sneers to the opponents of the movement. It was called "On Reserve in communicating Religious Knowledge"; and it was a protest against the coarseness and shallowness which threw the most sacred words about at random in loud and declamatory appeals, and which especially dragged in the awful mystery of the Atonement, under the crudest and most vulgar conception of it, as a ready topic of excitement in otherwise commonplace and helpless preaching. The word "Reserve" was enough. It meant that the

Tract-writers avowed the principle of keeping back part of the counsel of God. It meant, further, that the real spirit of the party was disclosed; its love of secret and crooked methods, its indifference to knowledge, its disingenuous professions, its deliberate concealments, its holding doctrines and its pursuit of aims which it dared not avow, its disciplina arcani, its conspiracies, its Jesuitical spirit. All this kind of abuse was flung plentifully on the party as the controversy became warm; and it mainly justified itself by the Tract on "Reserve." The Tract was in many ways a beautiful and suggestive essay, full of deep and original thoughts, though composed in that spirit of the recluse which was characteristic of the writer, and which is in strong contrast with the energetic temper of to-day.1 But it could well have been spared at the moment, and it certainly offered itself to an unfortunate use. The suspiciousness which so innocently it helped to awaken and confirm was never again allayed.

1 Vide a striking review in the British Critic, April 1839, partly correcting and guarding the view given in the Tract.

CHAPTER XIV

NO. 90

THE formation of a strong Romanising section in the Tractarian party was obviously damaging to the party and dangerous to the Church. It was pro tanto a verification of the fundamental charge against the party, a charge which on paper they had met successfully, but which acquired double force when this paper defence was traversed by facts. And a great blow was impending over the Church, if the zeal and ability which the movement had called forth and animated were to be sucked away from the Church, and not only lost to it, but educated into a special instrument against it. But the divergence became clear only gradually, and the hope that after all it was. only temporary and would ultimately disappear was long kept up by the tenacity with which Mr. Newman, in spite of misgivings and disturbing thoughts, still recognised the gifts and claims of the English Church. And on the other hand, the bulk of the party, and its other Oxford leaders, Dr. Pusey, Mr. Keble, Mr.

Isaac Williams, Mr. Marriott, were quite unaffected by the disquieting apprehensions which were beginning to beset Mr. Newman. With a humbling consciousness of the practical shortcomings of the English Church, with a ready disposition to be honest and just towards Rome, and even to minimise our differences with it, they had not admitted for a moment any doubt of the reality of the English Church. The class of arguments which specially laid hold of Mr. Newman's mind did not tell upon them-the peculiar aspect of early precedents, about which, moreover, a good deal of criticism was possible; or the large and sweeping conception of a vast, ever-growing, imperial Church, great enough to make flaws and imperfections of no account, which appealed so strongly to his statesmanlike imagination. Their content with the Church in which they had been brought up, in which they had been taught religion, and in which they had taken service, their deep and affectionate loyalty and piety to it, in spite of all its faults, remained unimpaired; and unimpaired, also, was their sense of vast masses of practical evil in the Roman Church, evils from which they shrank both as Englishmen and as Christians, and which seemed as incurable as they were undeniable. Beyond the hope which they vaguely cherished that some day or other, by some great act of Divine mercy, these evils might disappear, and the whole Church become once more united, there was nothing to draw them towards Rome; submission was out of the question, and they