instance, that it was generally supposed that the Articles condemned the doctrine of Purgatory; but they did not; they merely condemned the Romish doctrine of Purgatory; and Romish, clearly, was not the same thing as Roman. Hence it followed that believers in the Roman doctrine of Purgatory might subscribe the Articles with a good conscience. Similarly, the Articles condemned "the sacrifice of the masses," but they did not condemn "the sacrifice of the Mass." Thus the Mass might be lawfully celebrated in English Churches. Newman took the trouble to examine the Articles in detail from this point of view, and the conclusion he came to in every case supported his contention in a singular manner.
The Tract produced an immense sensation, for it seemed to be a deadly and treacherous blow aimed at the very heart of the Church of England. Deadly it certainly was, but it was not so treacherous as at first sight appeared. The members of the English Church had ingenuously imagined up to that moment that it was possible to contain in a frame of words the subtle essence of their complicated doctrinal system, involving the mysteries of the Eternal and the Infinite on the one hand, and the elaborate adjustments of temporal government on the other. They did not understand that verbal definitions in such a case will only perform their functions so long as there is no dispute about the matters which they are intended to define: that is to say, so long as there is no need for them. For generations this had been the case with the Thirty-nine Articles. Their drift was clear enough; and no body bothered over their exact meaning. But directly some one found it important to give them a new and untraditional interpretation, it appeared that they were a mass of ambiguity, and might be twisted into meaning very nearly anything that anybody liked. Steady-going churchmen were appalled and outraged when they saw Newman, in Tract No. 90, performing this operation. But, after all, he was only taking the
