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
MANNING was now thirty-eight, and it was clear that he was the rising man in the Church of England. He had many powerful connections: he was the brother-in-law of Samuel Wilberforce, who had been lately made a bishop; he was a close friend of Mr. Gladstone, who was a Cabinet Minister; and he was becoming well known in the influential circles of society in London. His talent for affairs was recognised not only in the Church, but in the world at large, and he busied himself with matters of such varied scope as National Education, the administration of the Poor Law, and the Employment of Women. Mr. Gladstone kept up an intimate correspondence with him on these and on other subjects, mingling in his letters the details of practical statesmanship with the speculations of a religious thinker. 'Sir James Graham,' he wrote, in a discussion of the bastardy clauses of the Poor Law, 'is much pleased with the tone of your two communications. He is disposed, without putting an end to the application of the workhouse test against the mother, to make the remedy against the putative father "real and effective" for expenses incurred in the workhouse. I am not enough acquainted to know whether it would be advisable to go further. You have not proposed it; and I am disposed to believe that only with a revived and improved discipline in the Church can we hope for any generally effective check upon lawless lust.' 'I agree with you EMINENTLY,' he writes, in a later letter, 'in your doctrine of FILTRATION. But it sometimes occurs to me, though the question may seem a strange one, how far was the Reformation, but especially the Continental Reformation, designed by God, in the region of final causes, for that purification of the Roman Church which it has actually realised?'
In his archdeaconry, Manning lived to the full the active life of a country clergyman. His slim, athletic figure was seen everywhere in the streets of Chichester, or on the lawns of the neighbouring rectories, or galloping over the downs in breeches and gaiters, or cutting brilliant figures on the ice. He was an excellent judge of horse-flesh, and the pair of greys which drew his hooded phaeton so swiftly through the lanes were the admiration of the county. His features were already beginning to assume their ascetic cast, but the spirit of youth had not yet fled from them, so that he seemed to combine the attractions of dignity and grace. He was a good talker, a sympathetic listener, a man who understood the difficult art of preserving all the vigour of a manly character and yet never giving offence. No wonder that his sermons drew crowds, no wonder that his spiritual advice was sought for eagerly by an ever-growing group of penitents; no wonder that men would say, when his name was mentioned, 'Oh, Manning! No power on earth can keep HIM from a bishopric!'
Such was the fair outward seeming of the Archdeacon's life; but, the inward reality was different. The more active, the more fortunate, the more full of happy promise his existence became, the more persistently was his secret imagination haunted by a dreadful vision—the lake that burneth forever with brimstone and fire. The temptations of the Evil One are many, Manning knew; and he knew also that, for him at least, the most subtle and terrible of all temptations was the temptation of worldly success. He tried to reassure himself, but it was in vain. He committed his thoughts to a diary, weighing scrupulously his every motive, examining with relentless searchings into the depths of his heart. Perhaps, after all, his longings for preferment were merely legitimatehopes for 'an elevation into a sphere of higher usefulness'. But no, there was something more than that. 'I do feel pleasure,' he noted, 'in honour, precedence, elevation, the society of great people, and all this is very shameful and mean.'
After Newman's conversion, he almost convinced himself that his 'visions of an ecclesiastical future' were justified by the role that he would play as a 'healer of the breach in the Church of England'. Mr. Gladstone agreed with him; but there was One higher than Mr. Gladstone, and did He agree?
'I am pierced by anxious thoughts. God knows what my desires have been and are, and why they are crossed…. I am flattering myself with a fancy about depth and reality…. The great question is: Is God enough for you now? And if you are as now even to the end of life, will it suffice you?… Certainly I would rather choose to be stayed on God, than to be in the thrones of the world and the Church. Nothing else will go into Eternity.'
In a moment of ambition, he had applied for the Readership of Lincoln's Inn, but, owing chiefly to the hostile influence of the Record, the appointment had gone elsewhere. A little later, a more important position was offered to him—the office of sub-almoner to the Queen, which had just been vacated by the Archbishop of York, and was almost certain to lead to a mitre. The offer threw Manning into an agony of self-examination. He drew up elaborate tables, after the manner of Robinson Crusoe, with the reasons for and against his acceptance of the post:
FOR AGAINST
1. That it comes unsought. 1. Not therefore to be accepted. Such things are trials as well as leadings.
2. That it is honourable. 2. Being what I am, ought I not therefore to decline it—
(1) as humiliation;
(2) as revenge on myself for Lincoln's Inn;
(3) as a testimony?
And