rd; but this is not always or often the case: it is especially
not so when he is dealing with things which, as in the sermon just
referred to and that other on "The Intermediate State," admit the
diffusion of religious awe. The presence of that awe, and of a constant
sense and dread of Sin, have been said, and probably with truth, to be
keynotes of Newman's religious ideas, and of his religious history; but
they did not harden, as in thinkers of another temper has often been the
case, his style or his thought. On the contrary, they softened both; and
it is when he is least under the influence of them that unction chiefly
deserts him. Yet he by no means often sought to excite his hearers. He
held, as he himself somewhere says, that "impassioned thoughts and
sublime imaginings have no strength in them." And this conviction of his
can hardly be strange to the fact that few writers indulge so little as
Newman in what is called fine writing. He has "organ passages," but they
are such as the wind blowing as it lists draws from him, not such as are
produced by deliberate playing on himself.

In a wider space it would be interesting to comment on numerous other
exponents of the Movement. Archdeacon afterwards Cardinal Manning
(1807-93), the successful rival of Newman among those Anglican clergymen
who joined the Church of Rome, was less a man of letters than a very
astute man of business; but his sermons before he left the Church had
merit, and he afterwards wrote a good deal. Richard Hurrell Froude
(1803-36), elder brother of the historian, had a very great and not
perhaps a very beneficent influence on Newman, and through Newman on
others; but he died too soon to leave much work. His chief
distinguishing note was a vigorous and daring humour allied to a strong
reactionary sentiment. Isaac Williams, the second poet of the Movement
(1802-65), was in most respects, as well as in poetry, a minor Keble.
W. G. Ward, commonly called "Ideal" Ward from his famous, very
ill-written, very ill-digested, but important _Ideal of a Christian
Church_, which was the alarm-bell for the flight to Rome, was a
curiously constituted person of whom something has been said in
reference to Clough. He had little connection with pure letters, and
after his secession to Rome and his succession to a large fortune he
finally devoted himself to metaphysics of a kind. His acuteness was
great, and he had a scholastic subtlety and logical deftness which made