d subtlety higher.

... the Christianity of history is not Protestantism. If
ever there were a safe truth it is this.... "To be deep in
history is to cease to be a Protestant."[96]

I have not a shadow of doubt that these anti-Protestant epigrams are
profoundly true. But I have as little that, in the same sense, the
"Christianity of history is not" Romanism; and that to be deeper in
history is to cease to be a Romanist. The reasons which compel my
doubts about the compatibility of the Roman doctrine, or any other
form of Catholicism, with history, arise out of exactly the same line
of argument as that adopted by Dr. Newman in the famous essay which I
have just cited. If, with one hand, Dr. Newman has destroyed
Protestantism, he has annihilated Romanism with the other; and the
total result of his ambidextral efforts is to shake Christianity to
its foundations. Nor was any one better aware that this must be the
inevitable result of his arguments--if the world should refuse to
accept Roman doctrines and Roman miracles--than the writer of Tract
85.

Dr. Newman made his choice and passed over to the Roman Church half a
century ago. Some of those who were essentially in harmony with his
views preceded, and many followed him. But many remained; and, as the
quondam Puseyite and present Ritualistic party, they are continuing
that work of sapping and mining the Protestantism of the Anglican
Church which he and his friends so ably commenced. At the present
time, they have no little claim to be considered victorious all along
the line. I am old enough to recollect the small beginnings of the
Tractarian party; and I am amazed when I consider the present position
of their heirs. Their little leaven has leavened if not the whole,
yet a very large lump of the Anglican Church; which is now pretty much
of a preparatory school for Papistry. So that it really behoves
Englishmen (who, as I have been informed by high authority, are all
legally, members of the State Church, if they profess to belong to no
other sect) to wake up to what that powerful organization is about,
and whither it is tending. On this point, the writings of Dr. Newman,
while he still remained within the Anglican fold, are a vast store of
the best and the most authoritative information. His doctrines on
Ecclesiastical miracles and on Development are the corner-stones of
the Tractarian fabric. He believed that his arguments led either
Romeward, or to wha