t that day at least, men must look for the heroic. They were not
indisposed to the idea that a true Church which had lost all this might
yet regain it, and they were willing to wait and see what the English
Church would do to recover what it had lost; but there was obviously a
long way to make up, and they came to think that there was no chance of
its overtaking its true position. Of course they knew all that was so
loudly urged about the abuses and mischiefs growing out of the professed
severity of Rome. They knew that in spite of it foreign society was lax;
that the discipline of the confessional was often exercised with a light
rein. But if the good side of it was real, they easily accounted for the
bad: the bad did not destroy, it was a tacit witness to the good. And
they knew the Latin Church mainly from France, where it was more in
earnest, and exhibited more moral life and intellectual activity, than,
as far as Englishmen knew, in Italy or Spain. There was a strong rebound
from insular ignorance and unfairness, when English travellers came on
the poorly-paid but often intelligent and hard-working French clergy; on
the great works of mercy in the towns; on the originality and eloquence
of De Maistre, La Mennais, Lacordaire, Montalembert.

These ideas took possession of a remarkable mind, the index and organ of
a remarkable character. Mr. W.G. Ward had learned the interest of
earnest religion from Dr. Arnold, in part through his close friend
Arthur Stanley. But if there was ever any tendency in him to combine
with the peculiar elements of the Rugby School, it was interrupted in
its _nascent_ state, as chemists speak, by the intervention of a still
more potent affinity, the personality of Mr. Newman. Mr. Ward had
developed in the Oxford Union, and in a wide social circle of the most
rising men of the time--including Tait, Cardwell, Lowe, Roundell
Palmer--a very unusual dialectical skill and power of argumentative
statement: qualities which seemed to point to the House of Commons. But
Mr. Newman's ideas gave him material, not only for argument but for
thought. The lectures and sermons at St. Mary's subdued and led him
captive. The impression produced on him was expressed in the formula
that primitive Christianity might have been corrupted into Popery, but
that Protestantism never could.[107] For a moment he hung in the wind.
He might have been one of the earliest of Broad Churchmen. He might have
been a Utilitarian an