or, as Wesley's sympathies were originally with high Church doctrines,
so Newman's sympathies were originally with evangelical doctrines, nor
were they ever entirely stifled by his ultimate secession to the Roman
Church.

The later development of this movement, which had its cradle in the
common room of Oriel College, belongs rather to ecclesiastical history,
and to the reign of Queen Victoria. But from the first it rallied a
considerable body of support. Many who were not influenced by the
movement, shared its earlier aspirations. Shortly after the formation of
an association, under Newman and Keble's auspices, seven or eight
thousand of the clergy signed an address to the Archbishop of
Canterbury, insisting upon the necessity of restoring Church discipline,
maintaining Church principles, and checking the progress of
latitudinarianism. A large section of the laity ranged themselves on the
side of the revival, and meetings were held throughout England. The king
himself volunteered a declaration of his strong affection for the
national Church now militant, and prepared to assert itself, not merely
as a true branch of the catholic Church, but as a co-ordinate power with
the state. In the autumn of 1833, Newman and one of his colleagues
launched the first of that series of tracts from which his followers
derived the familiar name of Tractarians. From that day he was their
recognised leader, yet he claimed no allegiance and issued no commands.
He felt himself, not the creator of a new party, but a loyal son of the
old Church, at last awakened from her lethargy. The spell which he
exercised over so many young minds was due to a personal influence of
which he was almost unconscious, but which spread from the pulpit of St.
Mary's Church and his college rooms at Oriel over a great part of the
university and the Church. It was broken some years later, when he gave
up the _via media_ which he had so long been advocating, accepted the
logical consequences of his own teaching, and reproached others for not
discovering that Anglicanism was but a pale and deformed counterfeit of
the primitive Christianity represented, in its purity, by the Church of
Rome.

Looking back at this movement across an interval of seventy years, we
may well feel astonished that it satisfied the aspirations of
inquisitive minds in contact with the ideas of their own times. For this
was the age of Benthamism in social philosophy and "German neology" in
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