the investigations which may be endlessly diversified, does intellect properly come in and give its help? For come in somewhere, of course it must; and the conspicuous dominance of the intellectual element in Mr. Ward's treatment of the subject is palpable on the face of it. His attempt is to make out a theory of the reasonableness of unproducible; because unanalysed, reasons; reasons which, though the individual cannot state them, may be as real and as legitimately active as the obscure rays of the spectrum. But though the discussion in Mr. Ward's hands was suggestive of much, though he might expose the superciliousness of Whately or the shallowness of Mr. Goode, and show himself no unequal antagonist to Mr. J.S. Mill, it left great difficulties unanswered, and it had too much the appearance of being directed to a particular end, that of guarding the Catholic view of a popular religion from formidable objections. The moral side of religion had been from the first a prominent subject in the teaching of the movement Its protests had been earnest and constant against intellectual self-sufficiency, and the notion that mere shrewdness and cleverness were competent judges of Christian truth, or that soundness of judgment in religious matters was compatible with arrogance or an imperfect moral standard; and it revolted against the conventional and inconsistent severity of Puritanism, which was shocked at dancing but indulged freely in good dinners, and was ostentatious in using the phrases of spiritual life and in marking a separation from the world, while it surrounded itself with all the luxuries of modern inventiveness. But this moral teaching was confined to the statement of principles, and it was carried out in actual life with the utmost dislike of display and with a shrinking from strong professions. The motto of Froude's _Remains_, which embodied his characteristic temper, was an expression of the feeling of the school: Se sub serenis vultibus Austera virtus occulit: Timet videri, ne suum, Dum prodit, amittat decus,[117] The heroic strictness and self-denial of the early Church were the objects of admiration, as what ought to be the standard of Christians; but people did not yet like to talk much about attempts to copy them. Such a book as the _Church of the Fathers_ brought out with great force and great sympathy the ascetic temper and the value put on celibacy in the early days, and it made a deep impression; but nothing was yet formulated as characteristic and accepted doctrine.