From reading to writing...

My graduate students always want to know when they can stop researching and start writing.  The answer? When the sources stop telling you anything new.  (Is your most recent author making arguments identical to those offered by the fifty authors before him? Time to quit.)  After 100+ anti-Catholic sermons, I think I can now say that at this point--and for the purposes of this article, in any event--the sources have ceased to tell me anything new.   Once I start writing, it's quite possible (in fact, it's quite likely) that I'll want to look up some additional texts; right now, however, I have a reasonably clear "map" of who is likely to be arguing what, when they'll be doing it, and why.  As it turns out, the enemy of my enemy was not always my friend--even when said non-friend was another Protestant.  The infighting is rather interesting:

• Evangelical members of the CofE blame the Tractarians for Roman Catholicism's resurgence, especially in the wake of the Papal Aggression of 1850;
• "Old" High Church* members of the CofE blame the Tractarians for encouraging Catholics, but they also argue that evangelicalism (for its assault on the Thirty-Nine Articles, the various formularies, etc.) and Dissent are partly at fault;
• The Tractarians (later Anglo-Catholics or Ritualists) do a lot of scrambling to explain why they are more Catholic than the Roman Catholics (that is, when they aren't converting to Roman Catholicism themselves);
• The Dissenters, while usually not very fond of Catholics per se, often feel some common cause with them, and tend to be amused by the sight of the Established gentlefolks (who are, they argue, rather "Popish" anyway) working themselves up into a lather. 

There's a pronounced consistency across all of the clergymen when it comes to defining what's wrong with Roman Catholicism; the internal politics usually emerge when everyone is converging on a particular topic, like the Papal Aggression.  I'm planning on a general introduction that lays out the standard tropes of clerical anti-Catholicism, followed by a couple of case studies devoted to occasional sermons. 

*--The "old" High Churchmen usually self-identified as Protestant; the Tractarians, by contrast, self-identified as Catholic.  Peter Nockles is extremely helpful here.