the Oxford writers. A distinctively
English party grew up, both in Oxford and away from it, strong in
eminent names, in proportion as Roman sympathies showed themselves.
These men were, in any fair judgment, as free from Romanising as any of
their accusers; but they made their appeal for patience and fair
judgment in vain. If only the rulers could have had patience:--but
patience is a difficult virtue in the presence of what seem pressing
dangers. Their policy was wrong, stupid, unjust, pernicious. It was a
deplorable mistake, and all will wish now that the discredit of it did
not rest on the history of Oxford. And yet it was the mistake of upright
and conscientious men.

Doubtless there was danger; the danger was that a number of men would
certainly not acquiesce much longer in Anglicanism, while the Heads
continued absolutely blind to what was really in these men's thoughts.
For the Heads could not conceive the attraction which the Roman Church
had for a religious man; they talked in the old-fashioned way about the
absurdity of the Roman system. They could not understand how reasonable
men could turn Roman Catholics. They accounted for it by supposing a
silly hankering after the pomp or the frippery of Roman Catholic
worship, and at best a craving after the romantic and sentimental. Their
thoughts dwelt continually on image worship and the adoration of saints.
But what really was astir was something much deeper--something much more
akin to the new and strong forces which were beginning to act in very
different directions from this in English society--forces which were not
only leading minds to Rome, but making men Utilitarians, Rationalists,
Positivists, and, though the word had not yet been coined, Agnostics.
The men who doubted about the English Church saw in Rome a strong,
logical, consistent theory of religion, not of yesterday nor to-day--not
only comprehensive and profound, but actually in full work, and fruitful
in great results; and this, in contrast to the alleged and undeniable
anomalies and shortcomings of Protestantism and Anglicanism. And next,
there was the immense amount which they saw in Rome of self-denial and
self-devotion; the surrender of home and family in the clergy; the great
organised ministry of women in works of mercy; the resolute abandonment
of the world and its attractions in the religious life. If in England
there flourished the homely and modest types of goodness, it was in Rome
that, a