God's revelations of himself to mankind have always been a kind of veil. Truth is the reward of holiness. The Fathers were holy men. Therefore what the Fathers said must be true. The principle of reserve the Articles illustrate. They do not mean what they say. They were written in an uncatholic age, that is, in the age of the Reformation. They were written by Catholic men. Else how can the Church of England be now a Catholic Church? Through their reserve they were acceptable in an uncatholic age. They cannot be uncatholic in spirit, else how should they be identical in meaning with the great Catholic creeds? Then follows an exposition of every important article of the thirty-nine, an effort to interpret each in the sense of the Roman Catholic Church of to-day. Four tutors published a protest against the tract. Formal censure was passed upon it. It was now evident to Newman that his place in the leadership of the Oxford Movement was gone. From this time, the spring of 1841, he says he was on his deathbed as regards the Church of England. He withdrew to Littlemore and established a brotherhood there. In the autumn of 1843 he resigned the parochial charge of St. Mary's at Oxford. On the 9th of October 1845 he was formally admitted to the Roman Church. On the 6th of October Ernest Renan had formally severed his connexion with that Church. It is a strange thing that in his _Essay on the Development of Christian Doctrine_, written in 1845, Newman himself should have advanced substantially Hampden's contention. Here are written many things concerning the development of doctrine which commend themselves to minds conversant with the application of historical criticism to the whole dogmatic structure of the Christian ages. The purpose is with Newman entirely polemical, the issue exactly that which one would not have foreseen. Precisely because the development of doctrine is so obvious, because no historical point can be found at which the growth of doctrine ceased and the rule of faith was once for all settled, therefore an infallible authority outside of the development must have existed from the beginning, to provide a means of distinguishing true development from false. This infallible guide is, of course, the Church. It seems incredible that Newman could escape applying to the Church the same argument which he had so skilfully applied to Scripture and dogmatic history. Similar is the case with the argument of the _Grammar of Assent_. 'No man is certain of a truth who can endure the thought of its contrary.' If the reason why I cannot endure the thought of the contradictory of a belief which I have made my own, is that so to think brings me pain and darkness, this does not prove my truth. If my belief ever had its origin in reason, it must be ever refutable by reason. It is not corroborated by the fact that I do not wish to see anything that would refute it.[8] This last fact may be in the highest degree an act of arbitrariness.