occasions, forced on the attention constantly in the Catholic system. There was no mistiness, or haze, or hesitation. All was clear, complete, definite, carried out to its logical consequences…. * * * * * ‘Ward himself speaks in no doubtful terms of union with Rome as the ideal vision which inspired him. “Restoration of active communion with the Roman Church”, he writes to a friend in 1841, “is the most enchanting earthly prospect on which my imagination can dwell.” His remarks, too, on Froude’s book (in a letter written in the same year to Dr. Pusey) indicate the same line of sympathies. “The especial charm in it to me,” he wrote, “was … his hatred of our present system and of the Reformers, and his sympathy with the rest of Christendom.” The love of Rome and of an united Christendom, which marked the new school, was not purely a love for ecclesiastical authority. This was indeed one element, but there was another yet more influential in many minds: admiration for the Saints of the Roman Church, and for the saintly ideal, as realised especially in the monastic life. We have already seen how this element operated in Mr. Ward’s own history. Froude had struck the note of sanctity as well as the note of authority. He had raised an inspiring ideal on both heads; and behold, with however much of practical corruption and superstition mixed up with their practical exhibitions, these ideals were actually reverenced, attempted, often realised! in the existing Roman Church. The worthies of the English Church, even when sharing the tender piety of George Herbert or Bishop Ken, fell short of the heroic aims, the martial sanctity, gained by warfare unceasing against world, flesh, and devil, which they found exhibited in Roman hagiology. The glorying in the Cross of Christ, which is the keynote to such lives as those of St. Ignatius of Loyola, and St. Francis Xavier, while it recalled much in the life of St. Paul, had no counterpart in post-Reformation Anglicanism.[320] The state of things which made this directly Romeward movement tolerable to any considerable section of the English Church was, however, sufficiently remarkable. The Anglicanism of the party must have receded very considerably from the views of the early _Tracts_ before such a thing could be possible. Perhaps two events were especially instrumental to such a preparation: the first was the language used with respect to the English Reformers by Newman and Keble, in the Preface to the second part of Froude’s _Remains_, early in 1839. However guarded and measured the expressions were, such language expressed a definite view, with far-reaching consequences; and the extraordinary weight attaching to Newman’s lightest utterances gave the words additional significance. “The Editors,” one passage ran, “by publishing [Mr. Froude’s] sentiments … so unreservedly … indicated their own general acquiescence in the opinion that the