Loss and Gain Part 24

Presently he said, abruptly, "Why do you think there are more difficulties in the Church of Rome?"

"Clearly there are," answered Carlton; "if the Articles are a crust, is not Pope Pius's Creed a bone?"

"I don't know Pope Pius's Creed," said Charles; "I know very little about the state of the case, certainly. What does it say?"

"Oh, it includes transubstantiation, purgatory, saint-wors.h.i.+p, and the rest," said Carlton; "I suppose you could not quite subscribe these?"

"It depends," answered Charles slowly, "on this--on what authority they came to me." He stopped, and then went on: "Of course I could, if they came to me on the same authority as the doctrine of the Blessed Trinity comes. Now, the Articles come on no authority; they are the views of persons in the 16th century; and, again, it is not clear how far they are, or are not, modified by the unauthoritative views of the 19th. I am obliged, then, to exercise my own judgment; and I candidly declare to you, that my judgment is unequal to so great a task. At least, this is what troubles me, whenever the subject rises in my mind; for I have put it from me."

"Well, then," said Carlton, "take them on _faith_."

"You mean, I suppose," said Charles, "that I must consider our Church _infallible_."

Carlton felt the difficulty; he answered, "No, but you must act _as if_ it were infallible, from a sense of duty."

Charles smiled; then he looked grave; he stood still, and his eyes fell.

"If I _am_ to make a Church infallible," he said, "if I _must_ give up private judgment, if I _must_ act on faith, there _is_ a Church which has a greater claim on us all than the Church of England."

"My dear Reding," said Carlton, with some emotion, "where did you get these notions?"

"I don't know," answered Charles; "somebody has said that they were in the air. I have talked to no one, except one or two arguments I had with different persons in my first year. I have driven the subject from me; but when I once begin, you see it will out."

They walked on awhile in silence. "Do you really mean to say," asked Carlton at length, "that it is so difficult to understand and receive the Articles? To me they are quite clear enough, and speak the language of common sense."

"Well, they seem to me," said Reding, "sometimes inconsistent with themselves, sometimes with the Prayer Book; so that I am suspicious of them; I don't know _what_ I am signing when I sign, yet I ought to sign _ex-animo_. A blind submission I could make; I cannot make a blind declaration."

"Give me some instances," said Carlton.

"For example," said Charles, "they distinctly receive the Lutheran doctrine of justification by faith only, which the Prayer Book virtually opposes in every one of its Offices. They refer to the Homilies as authority, yet the Homilies speak of the books of the Apocrypha as inspired, which the Articles implicitly deny. The Articles about Ordination are in their spirit contrary to the Ordination Service. One Article on the Sacraments speaks the doctrine of Melancthon, another that of Calvin. One Article speaks of the Church's authority in controversies of faith, yet another makes Scripture the ultimate appeal.

These are what occur to me at the moment."

"Surely, many of these are but verbal difficulties, at the very first glance," said Carlton, "and all may be surmounted with a little care."

"On the other hand, it has struck me," continued Charles, "that the Church of Rome is undeniably consistent in her formularies; this is the very charge some of our writers make upon her, that she is so systematic. It may be a hard, iron system, but it is consistent."

Carlton did not wish to interrupt him, thinking it best to hear his whole difficulty; so Charles proceeded: "When a system is consistent, at least it does not condemn itself. Consistency is not truth, but truth is consistency. Now, I am not a fit judge whether or not a certain system is true, but I may be quite a judge whether it is consistent with itself. When an oracle equivocates it carries with it its own condemnation. I almost think there is something in Scripture on this subject, comparing in this respect the pagan and the inspired prophecies. And this has struck me, too, that St. Paul gives this very account of a heretic, that he is 'condemned of himself,' bearing his own condemnation on his face. Moreover, I was once in the company of Freeborn (I don't know if you are acquainted with him) and others of the Evangelical party, and they showed plainly, if they were to be trusted, that Luther and Melancthon did not agree together on the prime point of justification by faith; a circ.u.mstance which had not come into the Article-lecture. Also I have read somewhere, or heard in some sermon, that the ancient heretics always were inconsistent, never could state plainly their meaning, much less agree together; and thus, whether they would or no, could not help giving to the simple a warning of their true character, as if by their rattle."

Charles stopped; presently he continued: "This too has struck me; that either there is no prophet of the truth on earth, or the Church of Rome is that prophet. That there is a prophet still, or apostle, or messenger, or teacher, or whatever he is to be called, seems evident by our believing in a visible Church. Now common sense tells us what a messenger from G.o.d must be; first, he must not contradict himself, as I have just been saying. Again, a prophet of G.o.d can allow of no rival, but denounces all who make a separate claim, as the prophets do in Scripture. Now, it is impossible to say whether our Church acknowledges or not Lutheranism in Germany, Calvinism in Switzerland, the Nestorian and Monophysite bodies in the East. Nor does it clearly tell us what view it takes of the Church of Rome. The only place where it recognizes its existence is in the Homilies, and there it speaks of it as Antichrist. Nor has the Greek Church any intelligible position in Anglican doctrine. On the other hand, the Church of Rome has this _prima facie_ mark of a prophet, that, like a prophet in Scripture, it admits no rival, and anathematizes all doctrine counter to its own. There's another thing: a prophet of G.o.d is of course at home with his message; he is not helpless and do-nothing in the midst of errors and in the war of opinions. He knows what has been given him to declare, how far it extends; he can act as an umpire; he is equal to emergencies. This again tells in favour of the Church of Rome. As age after age comes she is ever on the alert, questions every new comer, sounds the note of alarm, hews down strange doctrine, claims and locates and perfects what is new and true. The Church of Rome inspires me with confidence; I feel I can trust her. It is another thing whether she is true; I am not pretending now to decide that. But I do not feel the like trust in our own Church.

I love her more than I trust her. She leaves me without faith. Now you see the state of my mind." He fetched a deep, sharp sigh, as if he had got a load off him.

"Well," said Carlton, when he had stopped, "this is all very pretty theory; whether it holds in matter of fact, is another question. We have been accustomed hitherto to think Chillingworth right, when he talks of popes against popes, councils against councils, and so on. Certainly you will not be allowed by Protestant controversialists to a.s.sume this perfect consistency in Romish doctrine. The truth is, you have read very little; and you judge of truth, not by facts, but by notions; I mean, you think it enough if a notion hangs together; though you disavow it, still, in matter of fact, consistency _is_ truth to you. Whether facts answer to theories you cannot tell, and you don't inquire. Now I am not well read in the subject, but I know enough to be sure that Romanists will have more work to prove their consistency than you antic.i.p.ate. For instance, they appeal to the Fathers, yet put the Pope above them; they maintain the infallibility of the Church, and prove it by Scripture, and then they prove Scripture by the Church. They think a General Council infallible, _when_, but not _before_, the Pope has ratified it; Bellarmine, I think, gives a list of General Councils which have erred.

And I never have been able to make out the Romish doctrine of Indulgences."

Charles thought over this; then he said, "Perhaps the case is as you say, that I ought to know the matter of fact more exactly before attempting to form a judgment on the subject; but, my dear Carlton, I protest to you, and you may think with what distress I say it, that if the Church of Rome is as ambiguous as our own Church, I shall be in the way to become a sceptic, on the very ground that I shall have no competent authority to tell me what to believe. The Ethiopian said, 'How can I know, unless some man do teach me?' and St. Paul says, 'Faith cometh by hearing.' If no one claims my faith, how can I exercise it? At least I shall run the risk of becoming a Lat.i.tudinarian; for if I go by Scripture only, certainly there is no creed given us in Scripture."

"Our business," said Carlton, "is to make the best of things, not the worst. Do keep this in mind; be on your guard against a strained and morbid view of things. Be cheerful, be natural, and all will be easy."

"You are always kind and considerate," said Charles; "but, after all--I wish I could make you see it--you have not a word to say by way of meeting my original difficulty of subscription. How am I to leap over the wall? It's nothing to the purpose that other communions have their walls also."

They now neared home, and concluded their walk in silence, each being fully occupied with the thoughts which the conversation had suggested.

CHAPTER IX.

The Vacation pa.s.sed away silently and happily. Day succeeded day in quiet routine employments, bringing insensible but sure accessions to the stock of knowledge and to the intellectual proficiency of both our students. Historians and orators were read for a last time, and laid aside; sciences were digested; commentaries were run through; and a.n.a.lyses and abstracts completed. It was emphatically a silent toil.

While others might be steaming from London to Bombay or the Havannah, and months in the retrospect might look like years, with Reding and Sheffield the week had scarcely begun when it was found to be ending; and when October came, and they saw their Oxford friends again, at first they thought they had a good deal to say to them, but when they tried, they found it did but concern minute points of their own reading and personal matters; and they were reduced to silence with the wish to speak.

The season had changed, and reminded them that Horsley was a place for summer sojourn, not a dwelling. There were heavy raw fogs hanging about the hills, and storms of wind and rain. The gra.s.s no longer afforded them a seat; and when they betook themselves indoors it was discovered that the doors and windows did not shut close, and that the chimney smoked. Then came those fruits, the funeral feast of the year, mulberries and walnuts; the tasteless, juiceless walnut; the dark mulberry, juicy but severe, and mouldy withal, as gathered not from the tree, but from the damp earth. And thus that green spot itself weaned them from the love of it. Charles looked around him, and rose to depart as a _conviva satur_. "_Edisti satis, tempus abire_" seemed written upon all. The swallows had taken leave; the leaves were paling; the light broke late, and failed soon. The hopes of spring, the peace and calm of summer, had given place to the sad realities of autumn. He was hurrying to the world, who had been up on the mount; he had lived without jars, without distractions, without disappointments; and he was now to take them as his portion. For he was but a child of Adam; Horsley had been but a respite; and he had vividly presented to his memory the sad reverse which came upon him two years before--what a happy summer--what a forlorn autumn! With these thoughts, he put up his books and papers, and turned his face towards St. Saviour's.

Oxford, too, was not quite what it had been to him; the freshness of his admiration for it was over; he now saw defects where at first all was excellent and good; the romance of places and persons had pa.s.sed away.

And there were changes too: of his contemporaries some had already taken their degrees and left; others were reading in the country; others had gone off to other Colleges on Fellows.h.i.+ps. A host of younger faces had sprung up in hall and chapel, and he hardly knew their names. Rooms which formerly had been his familiar lounge were now tenanted by strangers, who claimed to have that right in them which, to his imagination, could only attach to those who had possessed them when he himself came into residence. The College seemed to have deteriorated; there was a rowing set, which had not been there before, a number of boys, and a large proportion of sn.o.bs.

But, what was a real trouble to Charles, it got clearer and clearer to his apprehension that his intimacy with Sheffield was not quite what it had been. They had, indeed, pa.s.sed the Vacation together, and saw of each other more than ever: but their sympathies in each other were not as strong, they had not the same likings and dislikings; in short, they had not such congenial minds as they fancied when they were freshmen.

There was not so much heart in their conversations, and they more easily endured to miss each other's company. They were both reading for honours--reading hard; but Sheffield's whole heart was in his work, and religion was but a secondary matter to him. He had no doubts, difficulties, anxieties, sorrows, which much affected him. It was not the certainty of faith which made a suns.h.i.+ne to his soul, and dried up the mists of human weakness; rather, he had no perceptible need within him of that vision of the Unseen which is the Christian's life. He was unblemished in his character, exemplary in his conduct; but he was content with what the perishable world gave him. Charles's characteristic, perhaps above anything else, was an habitual sense of the Divine Presence; a sense which, of course, did not insure uninterrupted conformity of thought and deed to itself, but still there it was--the pillar of the cloud before him and guiding him. He felt himself to be G.o.d's creature, and responsible to Him--G.o.d's possession, not his own. He had a great wish to succeed in the schools; a thrill came over him when he thought of it; but ambition was not his life; he could have reconciled himself in a few minutes to failure. Thus disposed, the only subjects on which the two friends freely talked together were connected with their common studies. They read together, examined each other, used and corrected each other's papers, and solved each other's difficulties. Perhaps it scarcely came home to Sheffield, sharp as he was, that there was any flagging of their intimacy.

Religious controversy had been the food of his active intellect when it was novel; now it had lost its interest, and his books took its place.

But it was far different with Charles; he had felt interest in religious questions for their own sake; and when he had deprived himself of the pursuit of them it had been a self-denial. Now, then, when they seemed forced on him again, Sheffield could not help him, where he most wanted the a.s.sistance of a friend.

A still more tangible trial was coming on him. The reader has to be told that there was at that time a system of espionage prosecuted by various well-meaning men, who thought it would be doing the University a service to point out such of its junior members as were what is called "papistically inclined." They did not perceive the danger such a course involved of disposing young men towards Catholicism, by attaching to them the bad report of it, and of forcing them farther by inflicting on them the inconsistencies of their position. Ideas which would have lain dormant or dwindled away in their minds were thus fixed, defined, located within them; and the fear of the world's censure no longer served to deter, when it had been actually incurred. When Charles attended the tea-party at Freeborn's he was on his trial; he was introduced not only into a school, but into an inquisition; and since he did not promise to be a subject for spiritual impression, he was forthwith a subject for spiritual censure. He became a marked man in the circles of Capel Hall and St. Mark's. His acquaintance with Willis; the questions he had asked at the Article-lecture; stray remarks at wine-parties--were treasured up, and strengthened the case against him.

One time, on coming into his rooms, he found Freeborn, who had entered to pay him a call, prying into his books. A volume of sermons, of the school of the day, borrowed of a friend for the sake of ill.u.s.trating Aristotle, lay on his table; and in his bookshelves one of the more philosophical of the "Tracts for the Times" was stuck in between a Hermann _De Metris_ and a Thucydides. Another day his bedroom door was open, and No. 2 of the tea-party saw one of Overbeck's sacred prints pinned up against the wall.

Facts like these were, in most cases, delated to the Head of the House to which a young man belonged; who, as a vigilant guardian of the purity of his undergraduates' Protestantism, received the information with thankfulness, and perhaps asked the informer to dinner. It cannot be denied that in some cases this course of action succeeded in frightening and sobering the parties towards whom it was directed. White was thus reclaimed to be a devoted son and useful minister of the Church of England; but it was a kill-or-cure remedy, and not likely to answer with the more n.o.ble or the more able minds. What effect it had upon Charles, or whether any, must be determined by the sequel; here it will suffice to relate interviews which took place between him and the Princ.i.p.al and Vice-Princ.i.p.al of his College in consequence of it.

CHAPTER X.

When Reding presented himself to the Vice-Princ.i.p.al, the Rev. Joshua Jennings, to ask for leave to reside in lodgings for the two terms previous to his examination, he was met with a courteous but decided refusal. It took him altogether by surprise; he had considered the request as a mere matter of form. He sat half a minute silent, and then rose to take his departure. The colour came to his cheek; it was a repulse inflicted only on idle men who could not be trusted beyond the eye of the Dean of the College.

The Vice-Princ.i.p.al seemed to expect him to ask the reason of his proceeding; as Charles, in his confusion, did not seem likely to do so, he condescended to open the conversation. It was not meant as any reflection, he said, on Mr. Reding's moral conduct; he had ever been a well-conducted young man, and had quite carried out the character with which he had come from school; but there were duties to be observed towards the community, and its undergraduate portion must be protected from the contagion of principles which were too rife at the moment.

Charles was, if possible, still more surprised, and suggested that there must be some misunderstanding if he had been represented to the Vice-Princ.i.p.al as connected with any so-called party in the place. "You don't mean to deny that there _is_ a party, Mr. Reding," answered the College authority, "by that form of expression?" He was a lean, pale person, with a large hook-nose and spectacles; and seemed, though a liberal in creed, to be really a nursling of that early age when Anabaptists fed the fires of Smithfield. From his years, practised talent, and position, he was well able to browbeat an unhappy juvenile who incurred his displeasure; and, though he really was a kind-hearted man at bottom, he not unfrequently misused his power. Charles did not know how to answer his question; and on his silence it was repeated. At length he said that really he was not in a condition to speak against any one; and if he spoke of a so-called party, it was that he might not seem disrespectful to some who might be better men than himself. Mr.

Vice was silent, but not from being satisfied.

"What would _you_ call a party, Mr. Reding?" he said at length; "what would be your definition of it?"

Charles paused to think; at last he said: "Persons who band together on their own authority for the maintenance of views of their own."

"And will you say that these gentlemen have not views of their own?"

asked Mr. Jennings.

Charles a.s.sented.

"What is your view of the Thirty-nine Articles?" said the Vice-Princ.i.p.al abruptly.

"_My_ view!" thought Charles; "what can he mean? my _view_ of the Articles! like my opinion of things in general. Does he mean my 'view'