persons chiefly instrumental in [the Reformation], were not, as a party, to be trusted on ecclesiastical and theological questions, nor yet to be imitated in their practical handling of the unspeakably awful matters with which they were concerned.” Again, the differences between the Reformers and the Fathers, both in doctrine and in moral sentiment, were insisted on by the Editors. “You must choose between the two lines,” they wrote; “they are not only diverging, but contrary.” And certain questions as to the practical Christian ideal are specified as instances: “Compare the sayings and manner of the two schools on the subjects of fasting, celibacy, religious vows, voluntary retirement and contemplation, the memory of the Saints, rites and ceremonies recommended by antiquity.” The conclusion which, though unspoken here, was undeniable once it was suggested, the conclusion “in these matters Rome has preserved what England has lost; in these matters we may take Rome for our model if we would return to antiquity,”――could not but gain a footing in the minds of Newman’s disciples.’ From ‘A NARRATIVE OF EVENTS CONNECTED WITH THE PUBLICATION OF THE TRACTS FOR THE TIMES,’ by WILLIAM PALMER, Author of _Origines Liturgicæ_, etc. Rivingtons, 1883. [From the Introduction.] ‘The publication of this work [_Origines Liturgicæ_] had the effect of introducing the author to the acquaintance of some of the leading spirits who afterwards exercised a decisive influence on the foundation of the Oxford Movement of 1833, usually called “Tractarian.” He had, in this work, vindicated the Church of England on what are sometimes called High Church principles, affirming the divine institution of the Church, and its essential independence, in creed and jurisdiction, of merely temporal powers. He had also argued against the Nonjurors, and sustained the harmony of Church and State. He had vindicated the Reformation. He had defended the Catholicity and continuity of the Church in England, and had opposed the pretensions of the See of Rome. No one could mistake his principles, and these principles were felt by the great mass of Churchmen to be in harmony with their own. In forming the acquaintance of Newman and Froude, then very distinguished Fellows of Oriel, and amongst rising men in the University, the author knew that his principles, at least, were fully known to, and approved by, these eminent men….