‘The publication of the _Tracts_ commenced and was continued by several of our friends,[323] each writer printing whatever appeared to him advisable or useful, without the formality of previous consultation with others…. I confess that I was rather surprised at the rapidity with which they were composed and published, without any previous revision or consultation; nor did it seem to me that any caution was exercised in avoiding language calculated to give needless offence…. The respect and regard due to the authors of the _Tracts_ rendered me anxious to place the most favourable construction on everything which they wrote, and to hope that my apprehensions might be ill-founded. In the course, however, of the extensive correspondence of the autumn and winter of 1833 which has been mentioned, so many objections were raised by the clergy against parts of the _Tracts_, and so many indiscretions were pointed out, that I became convinced of the necessity of making some attempt to arrest the evil. With this object, I made application in a direction (Newman) where much influence in the management of the _Tracts_ was exercised, and very earnestly urged the necessity of putting an end to their publication, or at least of suspending them for a time. On one occasion, I thought I had been successful in the former object, and stated the fact to several correspondents; but the sequel proved that I was mistaken.[324] … Certainly, I had, in private conversation with Mr. Froude, and one or two others, felt that there were material differences between our views, on several important points. I allude more particularly to the question of the union of Church and State, and of the character of the English and the foreign Reformers. Mr. Froude occasionally expressed sentiments on the latter subject which seemed extremely unjust to the Reformers, and injurious to the Church; but as his conversation generally was of a very startling and paradoxical character, and his sentiments were evidently only in the course of formation, I trusted that more knowledge and thought would bring him to juster views…. * * * * * ‘I will not say that the writers of the _Tracts_ have not been in any degree instrumental in drawing forth this spirit;[325] I will not inquire how far it is traceable to the publication of Froude’s _Remains_, and to the defence of his views contained in the Preface to the second series of the _Remains_; nor will I examine how far it may be a reaction against ultra-Protestantism: it is unnecessary now to enter on this painful and complicated question, on which different opinions may be entertained.’ From ‘OXFORD HIGH ANGLICANISM AND ITS CHIEF LEADERS,’ by the Rev. JAMES H. RIGG, D.D. London: Charles H. Kelly, 1899. [By the kind permission of the Rev. James H. Rigg, D.D., and of Mr. Charles H. Kelly.] ‘Newman’s principles as the active leader of the Oxford Movement were imbibed from his intercourse with Keble and