to _them_ not strong enough, or through principles omitted
by Protestantism, which therefore seems to _them_ not careful
enough or not impartial enough, that Protestants have lapsed to
Popery. Protestants have certainly been known to become Papists, not
through Popish arguments, but simply through their own Protestant
books; yet never, that I heard of, through an _affirmative_
process, as though any Protestant argument involved the rudiments
of Popery, but by a _negative_ process, as fancying the
Protestant reasons, though lying in the right direction, not going
far enough; or, again, though right partially, yet defective as a
whole. _Phil._ therefore, seems to me absolutely caught in a
sort of _Furcae Caudinae_, unless he has a dodge in reserve to
puzzle us all. In a different point, I, that hold myself a _doctor
seraphicus_, and also _inexpugnabilis_ upon quillets of
logic, justify _Phil._, whilst also I blame him. He defends
himself rightly for distinguishing between the Romanist and Newmanite
on the one hand, between the Calvinist and the Evangelican man on
the other, though perhaps a young gentleman, commencing his studies
on the _Organon_, will fancy that here he has _Phil._ in a trap,
for these distinctions, he will say, do not entirely exclude to
each other as they ought to do. The class calling itself
Evangelical, for instance, may also be Calvinistic; the Newmanite
is not, _therefore_, anti-Romanish. True, says _Phil_.;
I am quite aware of it. But to be aware of an objection is not
to answer it. The fact seems to be, that the actual combinations
of life, not conforming to the truth of abstractions, compel
us to seeming breaches of logic. It would be right practically
to distinguish the Radical from the Whig; and yet it might shock
_Duns_ or _Lombardus_, the _magister sententiarum_, when he came
to understand that partially the principles of Radicals and Whigs