"Not knowingly or willingly," answered Charles; "but understand what I mean. It"s not a subject I can talk about; but it seems to me, without of course saying that married persons must sin (which would be Gnosticism), that there is a danger of sin. But don"t let me say more on this point."
"Well," said Carlton, after thinking awhile, "_I_ have been accustomed to consider Christianity as the perfection of man as a whole, body, soul, and spirit. Don"t misunderstand me. Pantheists say body and intellect, leaving out the moral principle; but I say spirit as well as mind. Spirit, or the principle of religious faith and obedience, should be the master principle, the _hegemonicon_. To this both intellect and body are subservient; but as this supremacy does not imply the ill-usage, the bondage of the intellect, neither does it of the body; both should be well treated."
"Well, I think, on the contrary, it does imply in one sense the bondage of intellect and body too. What is faith but the submission of the intellect? and as "every high thought is brought into captivity," so are we expressly told to bring the body into subjection too. They are both well treated, when they are treated so as to be made fit instruments of the sovereign principle."
"That is what I call unnatural," said Carlton.
"And it is what I mean by supernatural," answered Reding, getting a little too earnest.
"How is it supernatural, or adding to nature, to destroy a part of it?"
asked Carlton.
Charles was puzzled. It was a way, he said, _towards_ perfection; but he thought that perfection came after death, not here. Our nature could not be perfect with a corruptible body; the body was treated now as a body of death.
"Well, Reding," answered Carlton, "you make Christianity a very different religion from what our Church considers it, I really think;"
and he paused awhile.
"Look here," he proceeded, "how can we rejoice in Christ, as having been redeemed by Him, if we are in this sort of gloomy penitential state? How much is said in St. Paul about peace, thanksgiving, a.s.surance, comfort, and the like! Old things are pa.s.sed away; the Jewish law is destroyed; pardon and peace are come; _that_ is the Gospel."
"Don"t you think, then," said Charles, "that we should grieve for the sins into which we are daily betrayed, and for the more serious offences which from time to time we may have committed?"
"Certainly; we do so in Morning and Evening Prayer, and in the Communion Service."
"Well, but supposing a youth, as is so often the case, has neglected religion altogether, and has a whole load of sins, and very heinous ones, all upon him,--do you think that, when he turns over a new leaf, and comes to Communion, he is, on saying the Confession (saying it with that contrition with which such persons ought to say it), pardoned at once, and has nothing more to fear about his past sins?"
"I should say, "Yes,"" answered Carlton.
"Really," said Charles thoughtfully.
"Of course," said Carlton, "I suppose him truly sorry or penitent: whether he is so or not his future life will show."
"Well, somehow, I cannot master this idea," said Charles; "I think most serious persons, even for a little sin, would go on fidgeting themselves, and would not suppose they gained pardon directly they asked for it."
"Certainly," answered Carlton; "but G.o.d pardons those who do not pardon themselves."
"That is," said Charles, "who _don"t_ at once feel peace, a.s.surance, and comfort; who _don"t_ feel the perfect joy of the Gospel."
"Such persons grieve, but rejoice too," said Carlton.
"But tell me, Carlton," said Reding; "is, or is not, their not forgiving themselves, their sorrow and trouble, pleasing to G.o.d?"
"Surely."
"Thus a certain self-infliction for sin committed is pleasing to Him; and, if so, how does it matter whether it is inflicted on mind or body?"
"It is not properly a self-infliction," answered Carlton; "self-infliction implies intention; grief at sin is something spontaneous. When you afflict yourself on purpose, then at once you pa.s.s from pure Christianity."
"Well," said Charles, "I certainly fancied that fasting, abstinence, labours, celibacy, might be taken as a make-up for sin. It is not a very far-fetched idea. You recollect Dr. Johnson"s standing in the rain in the market-place at Lichfield when a man, as a penance for some disobedience to his father when a boy?"
"But, my dear Reding," said Carlton, "let me bring you back to what you said originally, and to my answer to you, which what you now say only makes more apposite. You began by saying that celibacy was a perfection of nature, now you make it a penance; first it is good and glorious, next it is a medicine and punishment."
"Perhaps our highest perfection here is penance," said Charles; "but I don"t know; I don"t profess to have clear ideas upon the subject. I have talked more than I like. Let us at length give over."
They did, in consequence, pa.s.s to other subjects connected with Charles"s reading; then they entered the house, and set to upon Polybius; but it could not be denied that for the rest of the day Carlton"s manner was not quite his own, as if something had annoyed him.
Next morning he was as usual.
CHAPTER VI.
It is impossible to stop the growth of the mind. Here was Charles with his thoughts turned away from religious controversy for two years, yet with his religious views progressing, unknown to himself, the whole time. It could not have been otherwise, if he was to live a religious life at all. If he was to worship and obey his Creator, intellectual acts, conclusions, and judgments, must accompany that worship and obedience. He might not realize his own belief till questions had been put to him; but then a single discussion with a friend, such as the above with Carlton, would bring out what he really did hold to his own apprehension--would ascertain for him the limits of each opinion as he held it, and the inter-relations of opinion with opinion. He had not yet given names to these opinions, much less had they taken a theological form; nor could they, under his circ.u.mstances, be expressed in theological language; but here he was, a young man of twenty-two, professing in an hour"s conversation with a friend, what really were the Catholic doctrines and usages of penance, purgatory, councils of perfection, mortification of self, and clerical celibacy. No wonder that all this annoyed Carlton, though he no more than Charles perceived that all this Catholicism did in fact lie hid under his professions; but he felt, in what Reding put out, the presence of something, as he expressed it, "very unlike the Church of England;" something new and unpleasant to him, and withal something which had a body in it, which had a momentum, which could not be pa.s.sed over as a vague, sudden sound or transitory cloud, but which had much behind it, which made itself felt, which struck heavily.
And here we see what is meant when a person says that the Catholic system comes home to his mind, fulfils his ideas of religion, satisfies his sympathies, and the like; and thereupon becomes a Catholic. Such a person is often said to go by private judgment, to be choosing his religion by his own standard of what a religion ought to be. Now it need not be denied that those who are external to the Church must begin with private judgment; they use it in order ultimately to supersede it; as a man out of doors uses a lamp in a dark night, and puts it out when he gets home. What would be thought of his bringing it into his drawing-room? what would the goodly company there a.s.sembled before a genial hearth and under glittering chandeliers, the bright ladies and the well-dressed gentlemen, say to him if he came in with a great-coat on his back, a hat on his head, an umbrella under his arm, and a large stable-lantern in his hand? Yet what would be thought, on the other hand, if he precipitated himself into the inhospitable night and the war of the elements in his ball-dress? "When the king came in to see the guests, he saw a man who had not on a wedding-garment;" he saw a man who determined to live in the Church as he had lived out of it, who would not use his privileges, who would not exchange reason for faith, who would not accommodate his thoughts and doings to the glorious scene which surrounded him, who was groping for the hidden treasure and digging for the pearl of price in the high, l.u.s.trous, all-jewelled Temple of the Lord of Hosts; who shut his eyes and speculated, when he might open them and see. There is no absurdity, then, or inconsistency in a person first using his private judgment and then denouncing its use. Circ.u.mstances change duties.
But still, after all, the person in question does not, strictly speaking, judge of the external system presented to him by his private ideas, but he brings in the dicta of that system to confirm and to justify certain private judgments and personal feelings and habits already existing. Reding, for instance, felt a difficulty in determining how and when the sins of a Christian are forgiven; he had a great notion that celibacy was better than married life. He was not the first person in the Church of England who had had such thoughts; to numbers, doubtless, before him they had occurred; but these numbers had looked abroad, and seen nothing around them to justify what they felt, and their feelings had, in consequence, either festered within them, or withered away. But when a man, thus const.i.tuted within, falls under the shadow of Catholicism without, then the mighty Creed at once produces an influence upon him. He see that it justifies his thoughts, explains his feelings; he understands that it numbers, corrects, harmonizes, completes them; and he is led to ask what is the authority of this foreign teaching; and then, when he finds it is what was once received in England from north to south, in England from the very time that Christianity was introduced here; that, as far as historical records go, Christianity and Catholicism are synonymous; that it is still the faith of the largest section of the Christian world; and that the faith of his own country is held nowhere but within her own limits and those of her own colonies; nay, further, that it is very difficult to say what faith she has, or that she has any,--then he submits himself to the Catholic Church, not by a process of criticism, but as a pupil to a teacher.
In saying this, of course it is not denied, on the one hand, that there may be persons who come to the Catholic Church on imperfect motives, or in a wrong way; who choose it by criticism, and who, unsubdued by its majesty and its grace, go on criticizing when they are in it; and who, if they persist and do not learn humility, may criticize themselves out of it again. Nor is it denied, on the other hand, that some who are not Catholics may possibly choose (for instance) Methodism, in the above moral way, viz. because it confirms and justifies the inward feeling of their hearts. This is certainly possible in idea, though what there is venerable, awful, superhuman, in the Wesleyan Conference to persuade one to take it as a prophet, is a perplexing problem; yet, after all, the matter of fact we conceive to lie the other way, viz. that Wesleyans and other sectaries put themselves above their system, not below it; and though they may in bodily position "sit under" their preacher, yet in the position of their souls and spirits, minds and judgments, they are exalted high above him.
But to return to the subject of our narrative. What a mystery is the soul of man! Here was Charles, busy with Aristotle and Euripides, Thucydides and Lucretius, yet all the while growing towards the Church, "to the measure of the age of the fulness of Christ." His mother had said to him that he could not escape his destiny; it was true, though it was to be fulfilled in a way which she, affectionate heart, could not compa.s.s, did not dream of. He could not escape the destiny of being one of the elect of G.o.d; he could not escape that destiny which the grace of his Redeemer had stamped on his soul in baptism, which his good angel had seen written there, and had done his zealous part to keep inviolate and bright, which his own co-operation with the influences of Heaven had confirmed and secured. He could not escape the destiny, in due time, in G.o.d"s time--though it might be long, though angels might be anxious, though the Church might plead as if defrauded of her promised increase of a stranger, yet a son; yet come it must, it was written in Heaven, and the slow wheels of time each hour brought it nearer--he could not ultimately escape his destiny of becoming a Catholic. And even before that blessed hour, as an opening flower scatters sweets, so the strange unknown odour, pleasing to some, odious to others, went abroad from him upon the winds, and made them marvel what could be near them, and make them look curiously and anxiously at him, while he was unconscious of his own condition. Let us be patient with him, as his Maker is patient, and bear that he should do a work slowly which he will do well.
Alas! while Charles had been growing in one direction, Sheffield had been growing in another; and what that growth had been will appear from a conversation which took place between the two friends, and which shall be related in the following chapter.
CHAPTER VII.
Carlton had opened the small church he was serving for Saints"-day services during the Long Vacation; and not being in the way to have any congregation, and the church at Horsley being closed except on Sundays, he had asked his two pupils to help him in this matter, by walking over with him on St. Matthew"s day, which, as the season was fine, and the walk far from a dull one, they were very glad to do. When church was over Carlton had to attend a sick call which lay still farther from Horsley, and the two young men walked back together.
"I did not know that Carlton was so much of a party man," said Sheffield; "did not his reading the Athanasian Creed strike you?"
"That"s no mark of party, surely," answered Charles.
"To read it on days like these, I think, _is_ a mark of party; it"s going out of the way."
Charles did not see how obeying in so plain a matter the clear direction of the Prayer Book could be a party act.
"Direction!" said Sheffield, "as if the question were not, is that direction now binding? the sense, the understanding of the Church of this day determines its obligation."
"The _prima facie_ view of the matter," said Charles, "is, that they who do but follow what the Prayer Book enjoins are of all people farthest from being a party."
"Not at all," said Sheffield; "rigid adherence to old customs surely may be the badge of a party. Now consider; ten years ago, before the study of Church-history was revived, neither Arianism nor Athanasianism were thought of at all, or, if thought of, they were considered as questions of words, at least as held by most minds--one as good as the other."
"I should say so, too, in one sense," said Charles, "that is, I should hope that numbers of persons, for instance, the unlearned, who were in Arian communities spoke Arian language, and yet did not mean it. I think I have heard that some ancient missionary of the Goths or Huns was an Arian."