By What Authority? Part 46

Then very naturally, as she began now to get quieter and less excited, she pa.s.sed on to the spiritual side of it.

Had that indeed happened that Mistress Margaret believed--that the very Body and Blood of her own dear Saviour, Jesus Christ, had in virtue of His own clear promise--His own clear promise!--become present there under the hands of His priest? Was it, indeed,--this half-hour action,--the most august mystery of time, the Lamb eternally slain, presenting Himself and His Death before the Throne in a tremendous and bloodless Sacrifice--so august that the very angels can only wors.h.i.+p it afar off and cannot perform it; or was it all a merely childish piece of blasphemous mummery, as she had been brought up to believe? And then this Puritan girl, who was beginning to taste the joys of release from her misery now that she had taken this step, and united a whole-hearted offering of herself to the perfect Offering of her Lord--now her soul made its first trembling movement towards a real external authority. "I believe," she rehea.r.s.ed to herself, "not because my spiritual experience tells me that the Ma.s.s is true, for it does not; not because the Bible says so, because it is possible to interpret that in more than one way; but because that Society which I now propose to treat as Divine--the Representative of the Incarnate Word--nay, His very mystical Body--tells me so: and I rely upon that, and rest in her arms, which are the Arms of the Everlasting, and hang upon her lips, through which the Infallible Word speaks."

And so Isabel, in a timid peace at last, from her first act of Catholic faith, fell asleep.

She awoke to find the winter sun streaming into her room, and Mistress Margaret by her bedside.

"Dear child," said the old lady, "I would not wake you earlier; you have had such a short night; but James leaves in an hour's time; and it is just nine o'clock, and I know you wish to see him."

When she came down half an hour later she found Mistress Margaret waiting for her outside Lady Maxwell's room.

"He is in there," she said. "I will tell Mary"; and she slipped in.

Isabel outside heard the murmur of voices, and in a moment more was beckoned in by the nun.

James Maxwell was sitting back in a great chair, looking exhausted and white. His mother, with something of the same look of supreme suffering and triumph, was standing behind his chair. She smiled gravely and sweetly at Isabel, as if to encourage her; and went out at the further door, followed by her sister.

"Mistress Isabel," said the priest, without any introductory words, in his broken voice, and motioning her to a seat, "I cannot tell you what joy it was to see you at ma.s.s. Is it too much to hope that you will seek admission presently to the Catholic Church?"

Isabel sat with downcast eyes. His tone was a little startling to her. It was as courteous as ever, but less courtly: there was just the faintest ring in it, in spite of its weakness, as of one who spoke with authority.

"I--I thank you, Mr. James," she said. "I wish to hear more at any rate."

"Yes, Mistress Isabel; and I thank G.o.d for it. Mr. Barnes will be the proper person. My mother will let him know; and I have no doubt that he will receive you by Easter, and that you can make your First Communion on that day."

She bowed her head, wondering a little at his a.s.surance.

"You will forgive me, I know, if I seem discourteous," went on the priest, "but I trust you understand the terms on which you come. You come as a little child, to learn; is it not so? Simply that?"

She bowed her head again.

"Then I need not keep you. If you will kneel, I will give you my blessing."

She knelt down at once before him, and he blessed her, lifting his wrenched hand with difficulty and letting it sink quickly down again.

By an impulse she could not resist she leaned forward on her knees and took it gently into her two soft hands and kissed it.

"Oh! forgive him, Mr. Maxwell; I am sure he did not know." And then her tears poured down.

"My child," said his voice tenderly, "in any case I not only forgive him, but I thank him. How could I not? He has brought me love-tokens from my Lord."

She kissed his hand again, and stood up; her eyes were blinded with tears; but they were not all for grief.

Then Mistress Margaret came in from the inner room, and led the girl out; and the mother came in once more to her son for the ten minutes before he was to leave her.

CHAPTER XII

A STRIFE OF TONGUES

Anthony now settled down rather drearily to the study of religious controversy. The continual contrasts that seemed forced upon him by the rival systems of England and Rome (so far as England might be said to have a coherent system at this time), all tended to show him that there were these two sharply-divided schemes, each claiming to represent Christ's Inst.i.tution, and each exclusive of the other. Was it of Christ's inst.i.tution that His Church should be a department of the National Life; and that the civil prince should be its final arbiter and ruler, however little he might interfere in its ordinary administration? This was Elizabeth's idea. Or was the Church, as Mr. Buxton had explained it, a huge unnational Society, dependent, it must of course be, to some extent on local circ.u.mstances, but essentially unrestricted by limit of nationality or of racial tendencies? This was the claim of Rome. Of course an immense number of other arguments circled round this--in fact, most of the arguments that are familiar to controversialists at the present day; but the centre of all, to Anthony's mind, as indeed it was to the mind of the civil and religious authorities of the time, was the question of supremacy--Elizabeth or Gregory?

He read a certain number of books; and it will be remembered that he had followed, with a good deal of intelligence, Campion's arguments. Anthony was no theologian, and therefore missed perhaps the deep, subtle arguments; but he had a normal mind, and was able to appreciate and remember some salient points.

For example, he was impressed greatly by the negative character of Protestantism in such books as Nicholl's "Pilgrimage." In this work a man was held up as a type to be imitated whose whole religion to all appearances consisted of holding the Pope to be Antichrist, and his Church the synagogue of Satan, of disliking the doctrines of merit and of justification by works, of denying the Real Presence, and of holding nothing but what could be proved to his own satisfaction by the Scriptures.

Then he read as much as he could of the great Jewell controversy. This Bishop of Salisbury, who had, however, recanted his Protestant opinions under Mary, and resumed them under Elizabeth, had published in 1562 his "Apology of the Church of England," a work of vast research and learning.

Mr. Harding, who had also had the advantage of having been on both sides, had answered it; and then the battle was arrayed. It was of course mostly above Anthony's head; but he gained from what he was able to read of it a very fair estimate of the conflicting theses, though he probably could not have stated them intelligibly. He also made acquaintance with another writer against Jewell,--Rastall; and with one or two of Mr. Willet's books, the author of "Synopsis Papismi" and "Tretrastylon Papistic.u.m."

Even more than by paper controversy, however, he was influenced by history that was so rapidly forming before his eyes. The fact and the significance of the supremacy of the Queen in religion was impressed upon him more vividly by her suspension of Grindal than by all the books he ever read: here was the first ecclesiastic of the realm, a devout, humble and earnest man, restrained from exercising his great qualities as ruler and shepherd of his people, by a woman whose religious character certainly commanded no one's respect, even if her moral life were free from scandal; and that, not because the Archbishop had been guilty of any crime or heresy, or was obviously unfitted for his post, but because his conscientious judgment on a point of Church discipline and liberty differed from hers; and this state of things was made possible not by an usurpation of power, but by the deliberately ordered system of the Church of England. Anthony had at least sufficient penetration to see that this, as a fundamental principle of religion, however obscured it might be by subsequent developments, was yet fraught with dangers compared with which those of papal interference were comparatively trifling--dangers that is, not so much to earthly peace and prosperity, as to the whole spiritual nature of the nation's Christianity.

Yet another argument had begun to suggest itself, bearing upon the same point, of the relative advantages and dangers of Nationalism. When he had first entered the Archbishop's service he had been inspired by the thought that the Church would share in the rising splendour of England; now he began to wonder whether she could have strength to resist the rising worldliness that was bound to accompany it. It is scarcely likely that men on fire with success, whether military or commercial, will be patient of the restraints of religion. If the Church is independent of the nation, she can protest and denounce freely; if she is knit closely to the nation, such rebuke is almost impossible.

A conversation that Anthony had on this subject at the beginning of February helped somewhat to clear up this point.

He was astonished after dinner one day to hear that Mr. Henry Buxton was at the porter's lodge desiring to see him, and on going out he found that it was indeed his old acquaintance, the prisoner.

"Good-day, Master Norris," said the gentleman, with his eyes twinkling; "you see the mouse has escaped, and is come to call upon the cat."

Anthony inquired further as to the details of his release.

"Well, you see," said Mr. Buxton, "they grew a-weary of me. I talked so loud at them all for one thing; and then you see I was neither priest nor agent nor conspirator, but only a plain country gentleman: so they took some hundred or two pounds off me, to make me still plainer; and let me go. Now, Mr. Norris, will you come and dine with me, and resume our conversation that was so rudely interrupted by my journey last time? But then you see her Majesty would take no denial."

"I have just dined," said Anthony, "but----"

"Well, I will not ask you to see me dine again, as you did last time; but will you then sup with me? I am at the 'Running Horse,' Fleet Street, until to-morrow."

Anthony accepted gladly; for he had been greatly taken with Mr. Buxton; and at six o'clock that evening presented himself at the "Running Horse,"

and was shown up to a private parlour.

He found Mr. Buxton in the highest good-humour; he was even now on his way from Wisbeach, home again to Tonbridge, and was only staying in London to finish a little business he had.

Before supper was over, Anthony had laid his difficulties before him.

"My dear friend," said the other, and his manner became at once sober and tender, "I thank you deeply for your confidence. After being thought midway between a knave and a fool for over a year, it is a comfort to be treated as an honest gentleman again. I hold very strongly with what you say; it is that, under G.o.d, that has kept me steady. As I said to you last time, Christ's Kingdom is not of this world. Can you imagine, for example, Saint Peter preaching religious obedience to Nero to be a Christian's duty? I do not say (G.o.d forbid) that her Grace is a Nero, or even a Poppaea; but there is no particular reason why some successor of hers should not be. However, Nero or not, the principle is the same. I do not deny that a National Church may be immensely powerful, may convert thousands, may number zealous and holy men among her ministers and adherents--but yet her foundation is insecure. What when the tempest of G.o.d's searching judgments begins to blow?

"Or, to put it plainer, in a parable, you have seen, I doubt not, a gallant and his mistress together. So long as she is being wooed by him, she can command; he sighs and yearns and runs on errands--in short, she rules him. But when they are wedded--ah me! It is she--if he turns out a brute, that is--she that stands while my lord plucks off his boots--she who runs to fetch the tobacco-pipe and lights it and kneels by him. Now I hold that to wed the body spiritual to the body civil, is to wed a delicate dame to a brute. He may dress her well, give her jewels, clap her kindly on the head--but she is under him and no free woman. Ah!"--and then Mr. Buxton's eyes began to s.h.i.+ne as Anthony remembered they had done before, and his voice to grow solemn,--"and when the spouse is the Bride of Christ, purchased by His death, what then would be the sin to wed her to a carnal nation, who shall favour her, it may be, while she looks young and fair; but when his mood changes, or her appearance, then she is his slave and his drudge! His will and his whims are her laws; as he changes, so must she. She has to do his foul work; as she had to do for King Henry, as she is doing it now for Queen Bess; and as she will always have to do, G.o.d help her, so long as she is wedded to the nation, instead of being free as the handmaiden and spouse of Christ alone. My faith would be lost, Mr. Norris, and my heart broken quite, if I were forced to think the Church of England to be the Church of Christ."

They talked late that evening in the private baize-curtained parlour on the third floor. Anthony produced his difficulties one by one, and Mr.

Buxton did his best to deal with them. For example, Anthony remarked on the fact that there had been no breach of succession as to the edifices and endowments of the Church; that the sees had been canonically filled, and even the benefices; and that therefore, like it or not, the Church of England now was identical with the Pre-Reformation Church.

"_Distinguo_," said his friend. "Of course she is the successor in one sense: what you say is very true. It is impossible to put your finger all along the line of separation. It is a serrated line. The affairs of a Church and a nation are so vast that that is sure to be so; although if you insist, I will point to the Supremacy Act of 1559 and the Uniformity Act of the same year as very clear evidences of a breach with the ancient order; in the former the governance is s.h.i.+fted from its original owner, the Vicar of Christ, and placed on Elizabeth; it was that that the Carthusian Fathers and Sir Thomas More and many others died sooner than allow: and the latter Act sweeps away all the ancient forms of wors.h.i.+p in favour of a modern one. But I am not careful to insist upon those points; if you deny or disprove them,--though I do not envy any who attempts that--yet even then my principle remains, that all that to which the Church of England has succeeded is the edifices and the endowments; but that her spirit is wholly new. If a highwayman knocks me down to-morrow, strips me, clothes himself with my clothes, and rides my horse, he is certainly my successor in one sense; yet he will be rash if he presents himself to my wife and sons--though I have none, by the way--as the proper owner of my house and name."

"But there is no knocking down in the question," said Anthony. "The bishops and clergy, or the greater part of them, consented to the change."

Mr. Buxton smiled.