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 and unhappy about poor Sister Harriet. I am afraid of her GOING OUT OF HER MIND.
She comforts herself by an occasional outpouring of everything to me, and I had a letter this morning. ... She says Sister May has promised the Vicar never to talk to her or allow her to talk on the subject with her, and I doubt whether this can be good for her, because though she has lost her faith, she says, in the Church of England, yet she never thinks of what she could have faith in, and resolutely without inquiring into the question determines riot to be a Roman Catholic, so that really, you see, she is allowing her mind to run adrift and yet perfectly powerless.
'Forgive my troubling you with this letter, and believe me to be always your faithful, grateful and affectionate daughter, 'EMMA RYLE.
'P.S. I wish I could see you once more so very much.'
How was Manning, a director of souls, and a clergyman of the Church of England, to reply that in sober truth there was very little to choose between the state of mind of Sister Emma, or even of Sister Harriet, and his own? The dilemma was a grievous one: when a soldier finds himself fighting for a cause in which he has lost faith, it is treachery to stop, and it is treachery to go on.
At last, in the seclusion of his library, Manning turned in agony to those old writings which had provided Newman with so much instruction and assistance; perhaps the Fathers would do something for him as well. He ransacked the pages of St. Cyprian and St. Cyril; he went through the complete works of St. Optatus and St. Leo; he explored the vast treatises of Tertullian and Justin Martyr. He had a lamp put into his phaeton, so that he might lose no time during his long winter drives. There he sat, searching St. Chrysostom for some mitigation of his anguish, while he sped along between the hedges to distant sufferers, to whom he duly administered the sacraments according to the rites of the English Church. He hurried back to commit to his Diary the analysis of his reflections, and to describe, under the mystic formula of secrecy, the intricate workings of his conscience to Robert Wilberforce. But, alas! he was no Newman; and even the fourteen folios of St. Augustine himself, strange to say, gave him very little help.
The final propulsion was to come from an entirely different quarter. In November, 1847, the Reverend Mr. Gorham was presented by the Lord Chancellor to the living of Bramford Speke in the diocese of Exeter. The Bishop, Dr. Phillpotts, was a High Churchman, and he had reason to believe that Mr. Gorham held evangelical opinions; he therefore subjected him to an examination on doctrine, which took the form partly of a verbal interrogatory, lasting thirty-eight hours, and partly of a series of one hundred and forty-nine written questions. At the end of the examination he came to the conclusion that Mr. Gorham held heretical views on the subject of Baptismal Regeneration, and he therefore refused to institute. Mr. Gorham, thereupon, took proceedings against the Bishop in the Court of Arches. He lost his case; and he then appealed to the judicial Committee of the Privy Council.
