thought to unwelcome conclusions. He often took refuge from them in clouds of casuistry. The scepticism which was a marked feature of his intellect allied itself closely with credulity, for it was directed against reason itself; and though he has expressed in admirable language many true and beautiful thoughts, the glamour of his style too often concealed much weakness and uncertainty of judgment and much sophistry in argument. Many of those who co-operated with him were men of great learning and distinguished ability. No one will question the patristic knowledge of Pusey, the metaphysical acumen of Ward, the genuine vein of religious poetry in Keble and Faber, the wide accomplishments and scholarly criticism of Church. But on the whole the broad stream of English thought has gone in other directions. In politics the Oxford movement had brilliant representatives in Gladstone and Selborne, but the ideal of the relations of Church and State and the ideal of education to which the Oxford school aspired, have been absolutely discarded. The universities have been secularised. The Irish Established Church, which it was one of the first objects of the party to defend, has been abolished by Gladstone himself, and although the English Established Church retains its hold on the affections of the nation, it is defended by its most skilful supporters on very different grounds and by very different arguments from those which were put forward by the Oxford divines. Among the foremost names in lay literature during the fifty years we are considering, it is curious to observe how few were even touched by the movement. Froude is an exception, but he speedily repudiated it. The mediæval sympathies that were sometimes shown by Ruskin sprang from a wholly different source. Macaulay, Carlyle, Hallam, Grote, Mill, Buckle, Tennyson, Browning, and the great novelists, from Dickens to George Eliot, all wrote very much as they might have written if the movement had never existed. An unusual proportion of the best intellect of England passed into the fields of physical science, and the methods of reasoning and habits of thought which they inculcated were wholly out of harmony with the school of Newman, while both geology and Darwinism have made serious incursions into long-cherished beliefs. Even in the Church itself, though the High Church movement was stronger than any other, great deductions have to be made. The school of independent Biblical criticism, which in various degrees has come to be generally accepted, certainly owed nothing to it, and several of the most illustrious Churchmen of this period were wholly alien to it. Thirlwall and Merivale were conspicuous examples, but they devoted themselves chiefly to great works of secular history. Arnold--who was one of the strongest personal influences of his age, and whose influence was both perpetuated and widened by Dean Stanley--and Whately, who was one of