Yet there was a pause.  It was no secret what was coming.  But men lingered.  It was not till the summer that the first drops of the storm began to fall.  Then through the autumn and the next year, friends, whose names and forms were familiar in Oxford, one by one disappeared and were lost to it.  Fellowships, livings, curacies, intended careers, were given up.  Mr. Ward went.  Mr. Capes, who had long followed Mr. Ward’s line, and had spent his private means to build a church near Bridgewater, went also.  Mr. Oakeley resigned Margaret Chapel and went.  Mr. Ambrose St. John, Mr. Coffin, Mr. Dalgairns, Mr. Faber, Mr. T. Meyrick, Mr. Albany Christie, Mr. R. Simpson of Oriel, were received in various places and various ways, and in the next year, Mr. J.S.  Northcote, Mr. J.B.  Morris, Mr. G. Ryder, Mr. David Lewis.  On the 3d of October 1845 Mr. Newman requested the Provost of Oriel to remove his name from the books of the College and University, but without giving any reason.  The 6th of October is the date of the “Advertisement” to the work which had occupied Mr. Newman through the year—­the Essay on the Development of Christian Doctrine.  On the 8th he was, as he has told us in the Apologia, received by Father Dominic, the Passionist.  To the “Advertisement” are subjoined the following words: 

Postscript.—­Since the above was written the Author has joined the Catholic Church.  It was his intention and wish to have carried his volume through the press before deciding finally on this step.  But when he got some way in the printing, he recognised in himself a conviction of the truth of the conclusion, to which the discussion leads, so clear as to preclude further deliberation.  Shortly afterwards circumstances gave him the opportunity of acting on it, and he felt that he had no warrant for refusing to act on it.

So the reality of what had been so long and often so lightly talked about by those who dared it, provoked it, or hoped for it, had come indeed; and a considerable portion of English society learned what it was to be novices in a religious system, hitherto not only alien and unknown, but dreaded, or else to have lost friends and relatives, who were suddenly transformed into severe and uncompromising opponents, speaking in unfamiliar terms, and sharply estranged in sympathies and rules of life.  Some of them, especially those who had caught the spirit of their leader, began life anew, took their position as humble learners in the Roman Schools, and made the most absolute sacrifice of a whole lifetime that a man can make.  To others the change came and was accepted as an emancipation, not only from the bonds of Anglicanism, but from the obligations of orders and priestly vows and devotion.  In some cases, where they were married, there was no help for it.  But in almost all cases there was a great surrender of what English life has to offer to those brought up in it.  Of the defeated party,