Protestant vigilance was easily alarmed, but even an Ulsterman could hardly suspect ...

Protestant vigilance was easily alarmed, but even an Ulsterman could hardly suspect that the hand of the Pope was at work when the Communion Table ceased to be a depository for hats, the font a receptacle for umbrellas. Newman, in Loss and Gain, has put the same point with more dexterous satire.

In the ruling case (Holy Sepulcher, Cambridge) a document was tendered under the title Restoration of Churches the Restoration of Popery - which, after all, was what Pugin wanted.

Like the Philosophic Radicals, the Tractarians vanish as a party to work in widening circles out of sight, and when, years afterwards, their memory was recalled by Kingsley's tempestuous challenge and the genius wasted on Rome was at last recognized by England, it was in an age less concerned to know whether Newman's faith or some other faith was the right one, than whether in the modern world there was any room for faith at all. For all this vehemence of surface agitation, it had been growing every year plainer, on a deeper view, that neither Pauline nor Patristic Christianity, neither the justification theology nor the infallibility of the Church, could be maintained as a barrier against the 'wild, living intellect of man'. Religion had, somewhat hastily perhaps, made terms with the astronomers.