By What Authority? - Robert Hugh Benson (ebook reader for pc txt) 📗

she had to do for King Henry, as she is doing it now for Queen Bess; and as she will always have to do, God 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 shifted 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 worship 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.

"Very well," he said; "yet the case is not greatly different if the gentleman threatens me with torture instead, if I do not voluntarily give him my clothes and my horse. If I were weak and yielded to him, yes, and made promises of all kinds in my cowardice--yet he would be no nearer being the true successor of my name and fortune. And if you read her Grace's Acts, and King Henry's too, you will find that that was precisely what took place. My dear sir," Mr. Buxton went on, "if you will pardon my saying it, I am astounded at the effrontery of your authorities who claim that there was no breach. Your Puritans are wiser; they at least frankly say that the old was Anti-Christian; that His Holiness (God forgive me for saying it!), was an usurper: and that the new Genevan theology is the old gospel brought to light again. That I can understand; and indeed most of your churchmen think so too; and that there was a new beginning made with Protestantism. But when her Grace calls herself a Catholic, and tells the poor Frenchmen that it is the old religion here still: and your bishops, or one or two of them rather, like Cheyney, I suppose, say so too--then I am rendered dumb--(if that were possible). If it is the same, then why, a-God's name, were the altars dragged down, and the screens burned, and the vestments and the images and the stoups and the pictures and the ornaments, all swept out? Why, a-God's name, was the old mass blotted out and this new mingle-mangle brought in, if it be all one? And for the last time, a-God's name, why is it death to say mass now, if it be all one? Go, go: Such talk is foolishness, and worse."

Mr. Buxton was silent for a moment as Anthony eyed him; and then burst out again.

"Ah! but worse than all are the folks that stand with one leg on either stool. We are the old Church, say they;--standing with the Protestant leg in the air,--therefore let us have the money and the buildings: they are our right. And then when a poor Catholic says, Then let us have the old mass, and the old penance and the old images: Nay, nay, nay, they say, lifting up the Catholic leg and standing on the other, those are Popery; and we are Protestants; we have made away with all such mummery and muniments of superstition. And so they go see-sawing to and fro. When you run at one leg they rest them on the other, and you know not where to take them."

And so the talk went on. When the evening was over, and Anthony was rising to return to Lambeth, Mr. Buxton put his hand on his arm.

"Good Mr. Norris," he said, "you have been very patient with me. I have clacked this night like an old wife, and you have borne with me: and now I ask your pardon again. But I do pray God that He may show you light and bring you to the true Church; for there is no rest elsewhere."

Anthony thanked him for his good wishes.

"Indeed," he said, too, "I am grateful for all that you have said. You have shown me light, I think, on some things, and I ask your prayers."

"I go to Stanfield to-morrow," said Mr. Buxton; "it is a pleasant house, though its master says so, not far from Sir Philip Sidney's: if you would but come and see me there!"

"I am getting greatly perplexed," said Anthony, "and I think that in good faith I cannot stay long with the Archbishop; and if I leave him how gladly will I come to you for a few days; but it must not be till then."

"Ah! if you would but make the Spiritual Exercises in my house; I will provide a conductor; and there is nothing that would resolve your doubts so quickly."

Anthony was interested in this; and asked further details as to what these were.

"It is too late," said Mr. Buxton, "to tell you to-night. I will write from Stanfield."

Mr. Buxton came downstairs with Anthony to see him on to his horse, and they parted with much good-will; and Anthony rode home with a heavy and perplexed heart to Lambeth.

* * * *


He spent a few days more pondering; and then determined to lay his difficulties before the Archbishop; and resign his position if Grindal thought it well.

He asked for an interview, and the Archbishop appointed an hour in the afternoon at which he would see him in Cranmer's parlour, the room above the vestry which formed part of the tower that Archbishop Cranmer had added to Lambeth House.

Anthony, walking up and down in the little tiled cloisters by the creek, a few minutes before the hour fixed, heard organ-music rolling out of the chapel windows; and went in to see who was playing. He came in through the vestry, and looking to the west end gallery saw there the back of old Dr. Tallis, seated at the little positive organ that the late Archbishop had left in his chapel, and which the present Archbishop had gladly retained, for he was a great patron of music, and befriended many musicians when they needed help--Dr. Tallis, as well as Byrd, Morley and Tye. There were a few persons in the chapel listening, the Reverend Mr. Wilson, one of the chaplains, being among them; and Anthony thought that he could not do better than sit here a little and quiet his thoughts, which were nervous and distracted at the prospect of his coming interview. He heard voices from overhead, which showed that the Archbishop was engaged; so he spoke to an usher stationed in the vestry, telling him that he was ready as soon as the Archbishop could receive him, and that he would wait in the chapel; and then made his way down to one of the return stalls at the west end, against the screen, and took his seat there.

This February afternoon was growing dark, and the only lights in the chapel were those in the organ loft; but there was still enough daylight outside to make the windows visible--those famous windows of Morton's, which, like those in King's Chapel, Cambridge, combined and interpreted the Old and New Testaments by an ingenious system of types and antitypes, in the manner of the "Biblia Pauperum." There was then only a single subject in each light; and Anthony let his eyes wander musingly to and fro in the east window from the central figure of the Crucified to the types on either side, especially to a touching group of the unconscious Isaac carrying the wood for his own death, as Christ His Cross. Beneath, instead of the old stately altar glowing with stuffs and precious metals and jewels which had once been the heart of this beautiful shrine, there stood now a plain solid wooden table that the Archbishop used for the Communion. Anthony looked at it, and sighed a little to himself. Did the altar and the table then mean the same thing?

Meanwhile the glorious music was rolling overhead in the high vaulted roof. The old man was extemporising; but his manner was evident even in that; there was a simple solemn phrase that formed his theme, and round this adorning and enriching it moved the grave chords. On and on travelled the melody, like the flow of a broad river; now sliding steadily through a smiling land of simple harmonies, where dwelt a people of plain tastes and solid virtues; now passing over shallows where the sun glanced and played in the brown water among the stones, as light arpeggio chords rippled up and vanished round about the melody; now entering a land of mighty stones and caverns where the echoes rang hollow and resonant, as the counterpoint began to rumble and trip like boulders far down out of sight, in subaqueous gloom; now rolling out again and widening, fuller and deeper as it went, moving in great masses towards the edge of the cataract that lies like a line across the landscape: it is inevitable now, the crash must come;--a chord or two pausing,--pausing;--and then the crash, stupendous and sonorous.

Then on again through elaborate cities where the wits and courtiers dwell, and stately palaces slide past upon the banks, and barges move upon its breast, on to the sea--that final full close that embraces and engulfs all music, all effort, all doubts and questionings, whether in art or theology, all life of intellect, heart or will--that fathomless eternal deep from which all comes and to which all returns, that men call the Love of God.