The same entrainment which carried Ward away when he sat down to a piano possessed him whenever he embarked on a religious discussion. 'The thing that was utterly abhorrent to him,' said one of his friends, 'was to stop short.' Given the premises, he would follow out their implications with the mercilessness of a medieval monk, and when he had reached the last limits of argument, be ready to maintain whatever propositions he might find there with his dying breath. He had the extreme innocence of a child and a mathematician. Captivated by the glittering eye of Newman, he swallowed whole the supernatural conception of the universe which Newman had evolved, accepted it as a fundamental premise, and 'began at once to deduce from it whatsoever there might be to be deduced.' His very first deductions included irrefutable proofs of (I) God's particular providence for individuals; (2) the real efficacy of intercessory prayer; (3) the reality of our communion with the saints departed; (4) the constant presence and assistance of the angels of God. Later on he explained mathematically the importance of the Ember Days: 'Who can tell,' he added, 'the degree of blessing lost to us in this land by neglecting, as we alone of Christian Churches do neglect, these holy days?' He then proceeded to convict the Reformers, not only of rebellion, but'—for my own part I see not how we can avoid adding—of perjury.' Every day his arguments became more extreme, more rigorously exact, and more distressing to his master. Newman was in the position of a cautious commander-in-chief being hurried into an engagement against his will by a dashing cavalry officer. Ward forced him forward step by step towards-no! he could not bear it; he shuddered and drew back. But it was of no avail. In vain did Keble and Pusey wring their hands and stretch forth their pleading arms to their now vanishing brother. The fatal moment was fast approaching. Ward at last published a devastating book in which he proved conclusively, by a series of syllogisms, that the only proper course for the Church of England was to repent in sackcloth and ashes her separation from the Communion of Rome. The reckless author was deprived of his degree by an outraged University, and a few weeks later was received into the Catholic Church.
Newman, in a kind of despair, had flung himself into the labours of historical compilation. His views of history had changed since the days when, as an undergraduate, he had feasted on the worldly pages of Gibbon.
'Revealed religion,' he now thought, 'furnishes facts to other sciences, which those sciences, left to themselves, would never reach. Thus, in the science of history, the preservation of our race in Noah's Ark is an historical fact, which history never would arrive at without revelation.'
With these principles to guide him, he plunged with his disciples into a prolonged study of the English Saints. Biographies soon appeared of St. Bega, St. Adamnan, St. Gundleus, St. Guthlake, Brother Drithelm, St. Amphibalus, St. Wuistan, St. Ebba, St. Neot, St. Ninian, and Cunibert the Hermit. Their austerities, their virginity, and their miraculous powers were described in detail. The public learned with astonishment that St. Ninian had turned a staff into a tree; that St. German had stopped a cock from crowing, and that a child had been raised from the dead to convert St. Helier. The series has subsequently been continued by a more modern writer whose relation of the history of the blessed St. Mael contains, perhaps, even more matter for edification than Newman's biographies.
At the time, indeed, those works caused considerable scandal. Clergymen denounced them in pamphlets. St. Cuthbert was described by his biographer as having 'carried the jealousy of women, characteristic of all the saints, to an extraordinary pitch'. An example was given, whenever he held a spiritual conversation with St. Ebba, he was careful to spend the ensuing ours of darkness 'in prayer, up to his neck in water'. 'Persons who invent such tales,' wrote one indignant commentator, 'cast very grave and just suspicions on the purity of their own minds. And young persons, who talk and think in this way, are in extreme danger of falling into sinful habits. As to the volumes before us, the authors have, in their fanatical panegyrics of virginity, made use of language downright profane.'
One of the disciples at Littlemore was James Anthony Froude, the younger brother of Hurrell, and it fell to his lot to be responsible for the biography of St. Neot. While he was composing it, he began to feel some qualms. Saints who lighted fires with icicles, changed bandits into wolves, and floated across the Irish Channel on altar-stones, produced a disturbing effect on his historical conscience. But he had promised his services to Newman, and he determined to carry through the work in the spirit in which he had begun it. He did so; but he thought it proper to add the following sentence by way of conclusion: 'This is all, and indeed rather more than all, that is known to men of the blessed St. Neot; but not more than is known to the angels in heaven.'
Meanwhile, the English Roman Catholics were growing impatient; was the great conversion never coming, for which they had prayed so fervently and so long? Dr. Wiseman, at the head of them, was watching and waiting with special eagerness. His hand was held out under the ripening fruit; the delicious morsel seemed to be trembling on its stalk; and yet it did not fall. At last, unable to bear the suspense any longer, he dispatched to Littlemore Father Smith, an old pupil of Newman's, who had lately joined the Roman communion, with instructions that he should do his best, under cover of a simple visit of friendship, to discover how the land lay. Father Smith was received somewhat coldly, and the conversation ran entirely on topics which had nothing to do with religion. When the company separated before dinner, he was beginning to think that his errand had been useless; but, on their reassembling, he suddenly noticed that Newman had changed his trousers, and that the colour of the pair which he was now wearing was grey. At the earliest moment, the emissary rushed back post-haste to Dr. Wiseman. 'All is well,' he exclaimed; 'Newman no longer considers that he is in Anglican orders." Praise be to God!' answered Dr. Wiseman. 'But how do you know?' Father Smith described what he had seen. 'Oh, is that all? My dear father, how can you be so foolish?' But Father Smith was not to be shaken. 'I know the man,' he said, and I know what it means. 'Newman will come, and he will come soon.'
And Father Smith was right. A few weeks later, Newman suddenly slipped off to a priest, and all was over. Perhaps he would have hesitated longer still, if he could have foreseen how he was to pass the next thirty years of his unfortunate existence; but the future was hidden, and all that was certain was that the past had gone forever, and that his eyes would rest no more upon the snapdragons of Trinity.
The Oxford Movement was now ended. The University breathed such a sigh of relief as usually follows the difficult expulsion of a hard piece of matter from a living organism, and actually began to attend to education. As for the Church of England, she had tasted blood, and it was clear that she would never again be content with a vegetable diet. Her clergy, however, maintained their reputation for judicious compromise, for they followed Newman up to the very point beyond which his conclusions were logical, and, while they intoned, confessed, swung incense, and burned candles with the exhilaration of converts, they yet managed to do so with a subtle nuance which showed that they had nothing to do with Rome. Various individuals underwent more violent changes. Several had preceded Newman into the Roman fold; among others an unhappy Mr. Sibthorpe, who subsequently changed his mind, and returned to the Church of his fathers, and then—perhaps it was only natural—changed his mind again. Many more followed Newman, and Dr. Wiseman was particularly pleased by the conversion of a Mr. Morris, who, as he said, was 'the author of the essay, which won the prize on the best method of proving Christianity to the Hindus'. Hurrell Froude had died before Newman had read the fatal article on St. Augustine; but his brother, James Anthony, together with Arthur Clough, the poet, went through an experience which was more distressing in those days than it has since become; they lost their faith. With this difference, however, that while in Froude's case the loss of his faith turned out to be rather like the loss of a heavy portmanteau, which one afterwards discovers to have been full of old rags and brickbats, Clough was made so uneasy by the loss of his that he went on looking for it everywhere as long as he lived; but somehow he never could find it. On the other hand, Keble and Pusey continued for the rest of their lives to dance in an exemplary manner upon the tight-rope of High Anglicanism; in such an exemplary manner, indeed, that the tight-rope has its dancers still.
IV