What has come to the Movement? It is hard to say. Its great leader has written a book of fascinating interest to prove that it was not a genuine Anglican movement at all; that it was foreign to the National Church, and that neither was its life derived from, nor was its course in the direction of, the National Church. But this was after he himself had joined the Church of Rome. Nobody, however, ventured to contradict him, nor is this surprising when we remember the profusion of argument and imagery with which he supported his case. A point was reached, and then things were allowed to drop. The Church of Rome received some distinguished converts with her usual well-bred composure, and gave them little things to do in their new places. The Tracts for the Times, neatly bound, repose on many shelves. Tract No. 90, that fierce bomb-shell which once scattered confusion through clerical circles, is perhaps the only bit of Dr. Newman's writing one does not, on thinking of, wish to sit down at once to re-read. The fact is that the movement, as a movement with a terminus _ad quem_, was fairly beaten by a power fit to be matched with Rome herself--John Bullism. John Bull could not be got to assume a Catholic demeanour. When his judges denied that the grace of Baptism was a dogma of his faith, Bull, instead of behaving as did the people of Milan when Ambrose was persecuted by an Arian Government, was hugely pleased, clapped his thigh, and exclaimed, through the mouth of Lord John Russell, that the ruling was 'sure to give general satisfaction,' as indeed it did. The work of the movement can still be seen in the new spirit that has descended upon the Church of England and in the general heightening of Church principles; but the movement itself is no longer to be seen, or much of the temper or modes of thought of the Tractarians. The High Church clergyman of to-day is no Theologian--he is an Opportunist. The Tractarian took his stand upon Antiquity--he laboured his points, he was always ready to prove his Rule of Faith and to define his position. His successor, though he has appropriated the results of the struggle, does not trouble to go on waging it. He is as a rule no great reader--you may often search his scanty library in vain for the works of Bishop Jackson. Were you to ask for them, it is quite possible he would not know to what bishop of that name you were referring. He is as hazy about the Hypostatic Union as are many laymen about the Pragmatic Sanction. He is all for the People and for filling his Church. The devouring claims of the Church of Rome do not disturb his peace of mind. He thinks it very rude of her to dispute the validity of his orders--but, then, foreigners are rude! And so he goes on his hard-working way, with his high doctrines and his early services, and has neither time nor inclination for those studies that lend support to his priestly pretensions.