indignation that in some quarters had greeted the
first appearance of the 'History of the Jews' was not repeated when
that work was republished in an enlarged form. Nor does it appear to
have arisen on the appearance of the two later histories. Newman
reviewed the 'History of Early Christianity' at great length, speaking
with much personal respect of the writer, though he was naturally
extremely hostile to its spirit. The difference between the High
Church sentiment and the mind of Milman was indeed organic. Milman's
own type of thought was formed before the Tractarian movement had
begun; the sacerdotal spirit was thoroughly alien to him, and his
profound study of ecclesiastical history had certainly not tended to
attract him to it. He fully recognised both the abilities and the
piety of Newman, and he described his secession as perhaps the
greatest loss the Church of England had experienced since the
Reformation; but he disliked his opinions, he profoundly distrusted
the whole character of his mind and reasonings, and he early foresaw
that he could never find a permanent resting-place in the English
Church. In the posthumous volume of Essays there will be found a full
and most searching examination of Newman's 'Essay on Development,' in
which these points of difference are clearly shown. For Keble, Milman
entertained warmer feelings. They were contemporaries, and at one time
most intimate friends. In the field of sacred poetry they had been
fellow-labourers. Keble had succeeded Milman as professor of poetry,
and Milman had been one of the few persons who had read the 'Christian
Year' in manuscript. When, after Keble's death, a committee was
appointed to erect a memorial to his memory, Milman was much hurt at
finding that it was determined to give it a distinctly Tractarian
character, and that his own name was deliberately excluded. In
Milman's last years the Oxford movement had begun to assume its
ritualistic form, and questions of vestments and ceremonies and
candles came to the forefront. With all this Milman had no sympathy.
'After the drama,' he said of it, 'the melodrama!'

It was a remarkable coincidence that for some years the two deaneries
of London were both held by brilliant men of letters and by men with
the strongest theological sympathy. A feeling of warm personal
affection united Milman and Stanley, and there was something
peculiarly touching in the almost filial attitude which Stanley
assumed towards hi