of submission to the will of God, filled page after page of parallel columns, headings and sub-headings, numbered clauses, and analytical tables. 'How do I feel about Death?' he wrote.
'Certainly great fear:
1. Because of the uncertainty of our state before God.
2. Because of the consciousness—
(1) of great sins past,
(2) of great sinfulness,
(3) of most shallow repentance.
What shall I do?'
He decided to mortify himself, to read St. Thomas Aquinas, and to make his 'night prayers forty instead of thirty minutes'. He determined during Lent 'to use no pleasant bread (except on Sundays and feasts) such as cake and sweetmeat'; but he added the proviso 'I do not include plain biscuits'. Opposite this entry appears the word 'KEPT'. And yet his back-slidings were many. Looking back over a single week, he was obliged to register 'petulance twice' and 'complacent visions'. He heard his curate being commended for bringing so many souls to God during Lent, and he 'could not bear it'; but the remorse was terrible: 'I abhorred myself on the spot, and looked upward for help.' He made out list upon list of the Almighty's special mercies towards him, and they included his creation, his regeneration, and (No. 5) 'the preservation of my life six times to my knowledge:
(1) In illness at the age of nine. (2) In the water. (3) By a runaway horse at Oxford. (4) By the same. (5) By falling nearly through the ceiling of a church. (6) Again by a fall of a horse. And I know not how often in shooting, riding, etc.'
At last he became convalescent; but the spiritual experiences of those agitated weeks left an indelible mark upon his mind, and prepared the way for the great change which was to follow.
For he had other doubts besides those which held him in torment as to his own salvation; he was in doubt about the whole framework of his faith. Newman's conversion, he found, had meant something more to him than he had first realised. It had seemed to come as a call to the redoubling of his Anglican activities; but supposing, in reality, it were a call towards something very different—towards an abandonment of those activities altogether? It might be 'a trial', or again it might be a 'leading'; how was he to judge? Already, before his illness, these doubts had begun to take possession of his mind.
'I am conscious to myself,' he wrote in his Diary, 'of an extensively changed feeling towards the Church of Rome … The Church of England seems to me to be diseased: 1. ORGANICALLY (six sub-headings). 2. FUNCTIONALLY (seven sub-headings) … Wherever it seems healthy, it approximates the system of Rome.'
Then thoughts of the Virgin Mary suddenly began to assail him:
(1) If John the Baptist were sanctified from the womb,
how much more the B.V.!
(2) If Enoch and Elijah were exempted from death,
why not the B.V. from sin?
(3) It is a strange way of loving the Son to slight
the mother!'
The arguments seemed irresistible, and a few weeks later the following entry occurs—'Strange thoughts have visited me:
(1) I have felt that the Episcopate of the Church of England is secularised and bound down beyond hope. …
(2) I feel as if a light had fallen upon me. My feeling about the Roman Church is not intellectual. I have intellectual difficulties, but the great moral difficulties seem melting.
(3) Something keeps rising and saying, "You will end in the Roman
Church".
He noted altogether twenty-five of these 'strange thoughts'. His mind hovered anxiously round—
(1) The Incarnation,
(2) The Real Presence,
i. Regeneration,
ii. Eucharist, and
(3) The Exaltation of S. M. and Saints.
His twenty-second strange thought was as follows: 'How do I know where I may be two years hence? Where was Newman five years ago?'
It was significant, but hardly surprising, that, after his illness, Manning should have chosen to recuperate in Rome. He spent several months there, and his Diary during the whole of that period is concerned entirely with detailed descriptions of churches, ceremonies, and relics, and with minute accounts of conversations with priests and nuns. There is not a single reference either to the objects of art or to the antiquities of the place; but another omission was still more remarkable. Manning had a long interview with Pius IX, and his only record of it is contained in the bald statement: 'Audience today at the Vatican'. Precisely what passed on that occasion never transpired; all that is known is that His Holiness expressed considerable surprise on learning from the Archdeacon that the chalice was used in the Anglican Church in the administration of Communion. 'What!' he exclaimed, is the same chalice made use of by everyone?' 'I remember the pain I felt,' said Manning, long afterwards, 'at seeing how unknown we were to the Vicar of Jesus Christ. It made me feel our isolation.'
On his return to England, he took up once more the work in his Archdeaconry with what appetite he might. Ravaged by doubt, distracted by speculation, he yet managed to maintain an outward presence of unshaken calm. His only confidant was Robert Wilberforce, to whom, for the next two years, he poured forth in a series of letters, headed 'UNDER THE SEAL' to indicate that they contained the secrets of the confessional—the whole history of his spiritual perturbations. The irony of his position was singular; for, during the whole of this time, Manning was himself holding back from the Church of Rome a host of hesitating penitents by means of arguments which he was at the very moment denouncing as fallacious to his own confessor. But what else could he do? When he received, for instance, a letter such as the following from an agitated lady, what was he to say?
'MY DEAR FATHER IN CHRIST,
' … I am sure you would pity me and like to help me, if you knew the unhappy, unsettled state my mind is in, and the misery of being ENTIRELY, WHEREVER I AM, with those who look upon joining the Church of Rome as the most awful "fall" conceivable to any one, and are devoid of the smallest comprehension of how any enlightened person can do it. … My old Evangelical friends, with all my deep, deep love for them, do not succeed in shaking me in the least. …
'My brother has just published a book called "Regeneration", which all my friends are reading and highly extolling; it has a very contrary effect to what he would desire on my mind. I can read and understand it all in an altogether different sense, and the facts which he quotes about the articles as drawn up in 1536, and again in 1552, and of the Irish articles of 1615 and 1634, STARTLE and SHAKE me about the Reformed Church in England far more than anything else, and have done so ever since I first saw them in Mr. Maskell's pamphlet (as quoted from Mr. Dodsworth's).
'I do hope you have some time and thought to pray for me still. Mr. Galton's letters long ago grew into short formal notes, which hurt me and annoyed me particularly, and I never answered his last, so, literally, I have no one to say things to and get help from, which in one sense is a comfort when my convictions seem to be leading me on and on, and gaining strength in spite of all the dreariness of my lot.
'Do you know I can't help being very anxious
