Newman was moreover a logician, though he ultimately found refuge in a communion where the _science_ of logic is little needed. The subtlety of his logic is unquestionable. The doubt which some feel is rather with regard to its honesty. This doubt however is only felt by those who fail to understand how behind and beneath and above his logic there spread and towered his imagination and his emotions. Newman was compelled by the law of his nature to find a foundation for his religion; he neither understood nor respected those who let it exist as a mere sentiment. 'I determined,' says he with reference to a time of crisis, 'to be guided, not by my imagination, but by my reason.' It was this resolve that kept him so long out of the Church of Rome. He is wholly, even transparently sincere. Nevertheless, in spite of himself, he _is_ guided by imagination after all. The conclusion is at every point a foregone one; and his pause results, not in genuine reasons for the change, but in increased strength of feeling compelling it. This is what observers have noted in Newman's logic, and what has led them to doubt his sincerity. His dice are always loaded, but they are loaded against his own will. The absolute need for him to rest on authority makes it certain from the start that authority will win. There is no way of using reason except by consenting to be wholly guided by it. Newman never consented. He always knew the general character of the answer he must receive, though he did not know the precise terms of it, whether those of the _Via Media_ or those of Rome. This is the secret of Newman's power, in his argumentative works, over those who already fundamentally agree with him, and of his failure to move those who do not. For surely it is remarkable how little real effect followed from his secession, that blow under which, it has been said, the Church of England reeled. Newman, unlike both his friends and his enemies, was well aware that few would follow him to Rome; and he paused for years because he believed, on the other hand, that his secession would shatter the party for which he had so long toiled. The character of the Oxford movement was changed by Newman's secession, because by that step many were awakened to the fact that his brilliant logic had no sound foundation in reason. Others had been awakened before. J. A. Froude in his _Nemesis of Faith_ tells how his eyes were opened by a sentence in one of Newman's sermons: 'Scripture says the earth is stationary and the sun moves; science, that the sun is stationary and that the earth moves, and we shall never know which is true until we know what _motion_ is.' Froude adds the common sense criticism that if Scripture uses the word motion in a transcendental sense it may equally use other words so, and we can never know what it means.