concerted songs, which we would fain hope might be dispensed with in the passage from life to death -or rather from death to the better life beyond.

His works were: the greater portion of the Tracts for the Times (begun in 1833), embodying the struggle which we have described-and specially Tract XC., published in 1841, the last of the series, which brought to a climax the arguments of the others by an endeavour to prove that the Thirty-nine Articles of the Church of England did not condemn the doctrines of Rome, but only the "dominant errors" involved, yet not necessarily involved in them; which suggestion of a natural and non-natural sense in religious controversy exceeded the patience and common sense of the English mind unloving of such subtleties. The list, however, is almost too long for these pages. It included Parochial and Plain Sermons, Sermons on Subjects of the Day, University Sermons and others; Treatises on Justification, on Christian Doctrine, on the Idea of a University, on the Grammar of Assent, Essays on Miracles, Essays and Sketches Critical and Historical, a work on the Arians which was the first that confused his ideas of the Church of England, a translation of Athanasius, a number of pamphlets on various theological subjects, a polemical work on the Via Media, the half-way ground which many fondly hoped to have found between Rome

and the Anglican Church, and on the difficulties felt by Anglicans in respect to Catholic teaching, another work of the intermediate period. The Apologia pro vitâ suâ must always remain one of the most remarkable of human documents, as well as most valuable as an exposition of both the man and the time; though it is so close in narrative, so curiously self-concentrated, as to have, except as a study of human character, comparatively little interest for the general reader. The Verses on Various Occasions, to which is added the Dream of Gerontius, have been already mentioned. He also wrote another half-autobiographical work, called Loss and Gain, and Callista, a story of the early Christians, in some respects a beautiful piece of writing, but singularly inhuman, or rather unhuman in its treatment of the persons of the tale, shutting out all ordinary human sympathies in a curiously characteristic way. Newman died a very old man, Cardinal, tardily but completely recognised and honoured by the Church of Rome, with the greater public organisations of which, however, he never had much to do, confining himself to an almost private sphere. All opposition, reproach or blame had died out long before his death, and that event called forth as we have said a universal and enthusiastic outburst of honour and regret.

As instrumental as Newman in the birth of

the great Anglican movement which has in so many features changed the aspect of the Church of England, was Edward Bouverie Pusey (180082), by whose name for some time that movement was called. They were both inspired and encouraged by an older man, the Rev. John Keble (1792-1866), whose Christian Year had been published ten years before the great controversy began, one of those rare books of verse which, mingling with the very religion of the country, find their place beside the Bible, and become the daily reading, as well as the only representatives of divine poetry to multitudes incapable of appreciating any other form; but do not thereby lose their power upon the classes more apt to recognise that inspiration for its own sake. His Lyra Innocentium and Lyra Apostolica were both published within our period, and his name remains an honour to the Victorian age, though his great work was published before it began. Neither to Keble nor to Pusey did the logical necessity of following out their views of Apostolic Succession and a divinely-appointed Church, as far as Rome, appear the only possibility as it did to Newman. Their native Church was to both the Mother to whom they clung with unshaken devotion, notwithstanding all her shortcomings. If Newman did more than either of them to impress that ideal of a Church upon the

national mind and to turn the generation to an increased ritual and a more absolute creed, Keble and Pusey retained the flood within its natural barriers and guided the movement so that it came to no disruption or violent national breach, but re-formed itself within the original lines of the English Church, adding much fervour and spiritual zeal as well as a faith more exalted and often more rigid, and an extreme elevation of the Church as the fount of salvation and its priests and ordinances as the only divinely-appointed ministrants and means of grace to the world. Keble's works were few, including only the collections of poems above mentioned, and some sermons of a remarkable character, especially that on "National Apostasy." Dr. Pusey was

a much more voluminous writer, but except, like Keble, by one or two striking sermons delivered at moments of special importance, he has left little or nothing in literature likely to live in any but ecclesiastical circles.

The Oxford Movement as it is called has produced, especially in our own immediate day and in consequence of the renewed attention concentrated upon it by the death of Newman, a flood of literature, pursuing every incident and every variation of thought and impulse to their origin, or tracing them out to their end. It is to be doubted whether we understand it much

The experience

better for all this elucidation. of a long lifetime since has cast many lights upon these workings which were not apparent at the time, and it would be vain to suppose that all that has followed was intended or even thought of, when the minds of such men as those above recorded first turned to an investigation of the historical Church and the differences between Rome and England. The curious accidentalness of all human work, which it is now the fashion to attribute to an automatical development and to force into artificial lines of incubation and descent, was never more clearly marked than in the stumbling from unforeseen step to step of Newman's singular spirit, so great yet so strangely limited, with results as far different as it is possible to imagine from those expected and hoped for. Naturally in the after-light of events, and when the path, however dubious, can be traced back to its startingpoint, a very different light is thrown upon those gropings of the struggling soul. Among writers

who have contributed to this elucidation or have been otherwise connected with the period in literature may be mentioned the brothers Mozley, both brothers-in-law of Cardinal Newman. The Rev. Thomas Mozley, born in 1806, whose Reminiscences of Oxford and other places are full of interest, was for many years largely known and influential as a journalist, especially in connection