one was nothing but a clergyman, that one might, after all, be
something else--one might be a priest.

Accordingly, Manning shook off his early Evangelical convictions,
started an active correspondence with Newman, and was soon
working for the new cause. He collected quotations, and began to
translate the works of Optatus for Dr. Pusey. He wrote an article
on Justin for the British Critic, "Newman's Magazine". He
published a sermon on Faith, with notes and appendices, which was
condemned by an evangelical bishop, and fiercely attacked by no
less a person than the celebrated Mr. Bowdler. 'The sermon,' said
Mr Bowdler, in a book which he devoted to the subject, 'was bad
enough, but the appendix was abominable.' At the same time he was
busy asserting the independence of the Church of England,
opposing secular education, and bringing out pamphlets against
the Ecclesiastical Commission, which had been appointed by
Parliament to report on Church Property. Then we find him in the
role of a spiritual director of souls. Ladies met him by stealth
in his church, and made their confessions. Over one case--that of
a lady, who found herself drifting towards Rome--he consulted
Newman. Newman advised him to 'enlarge upon the doctrine of I
Cor. vii'; 'also, I think you must press on her the prospect of
benefiting the poor Church, through which she has her baptism, by
stopping in it. Does she not care for the souls of all around
her, steeped and stifled in Protestantism? How will she best care
for them by indulging her own feelings in the communion of Rome,
or in denying herself, and staying in sackcloth and ashes to do
them good?' Whether these arguments were successful does not
appear.