Loss and Gain. John Henry Newman
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answered Bateman.
"Yes, but it is evangelical, a succession of doctrine," said Sheffield.
"Doctrine! Evangelical!" cried Bateman; "whoever heard! that's not enough; doctrine is not enough without bishops."
"And succession is not enough without the Pope," answered Sheffield.
"They act against the bishops," said Bateman, not quite seeing whither he was going.
"And we act against the Pope," said Sheffield.
"We say that the Pope isn't necessary," said Bateman.
"And they say that bishops are not necessary," returned Sheffield.
They were out of breath, and paused to see where they stood. Presently Bateman said, "My good sir, this is a question of fact, not of argumentative cleverness. The question is, whether it is not true that bishops are necessary to the notion of a Church, and whether it is not false that Popes are necessary."
"No, no," cried Sheffield, "the question is this, whether obedience to our bishops is not necessary to make Wesleyans one body with us, and obedience to their Pope necessary to make us one body with the Romanists. You maintain the one, and deny the other; I maintain both. Maintain both, or deny both: I am consistent; you are inconsistent."
Bateman was puzzled.
"In a word," Sheffield added, "succession is not unity, any more than doctrine."
"Not unity? What then is unity?" asked Bateman.
"Oneness of polity," answered Sheffield.
Bateman thought awhile. "The idea is preposterous," he said: "here we have possession; here we are established since King Lucius's time, or since St. Paul preached here; filling the island; one continuous Church; with the same territory, the same succession, the same hierarchy, the same civil and political position, the same churches. Yes," he proceeded, "we have the very same fabrics, the memorials of a thousand years, doctrine stamped and perpetuated in stone; all the mystical teaching of the old saints. What have the Methodists to do with Catholic rites? with altars, with sacrifice, with rood-lofts, with fonts, with niches?—they call it all superstition."
"Don't be angry with me, Bateman," said Sheffield, "and, before going, I will put forth a parable. Here's the Church of England, as like a Protestant Establishment as it can stare; bishops and people, all but a few like yourselves, call it Protestant; the living body calls itself Protestant; the living body abjures Catholicism, flings off the name and the thing, hates the Church of Rome, laughs at sacramental power, despises the Fathers, is jealous of priestcraft, is a Protestant reality, is a Catholic sham. This existing reality, which is alive and no mistake, you wish to top with a filagree-work of screens, dorsals, pastoral staffs, croziers, mitres, and the like. Now most excellent Bateman, will you hear my parable? will you be offended at it?"
Silence gave consent, and Sheffield proceeded.
"Why, once on a time a negro boy, when his master was away, stole into his wardrobe, and determined to make himself fine at his master's expense. So he was presently seen in the streets, naked as usual, but strutting up and down with a cocked hat on his head, and a pair of white kid gloves on his hands."
"Away with you! get out, you graceless, hopeless fellow!" said Bateman, discharging the sofa-bolster at his head. Meanwhile Sheffield ran to the door, and quickly found himself with Charles in the street below.
CHAPTER VIII.
Sheffield and Charles may go their way; but we must follow White and Willis out of Bateman's lodgings. It was a Saint's day, and they had no lectures; they walked arm-in-arm along Broad Street, evidently very intimate, and Willis found his voice: "I can't bear that Freeborn," said he, "he's such a prig; and I like him the less because I am obliged to know him."
"You knew him in the country, I think?" said White.
"In consequence, he has several times had me to his spiritual tea-parties, and has introduced me to old Mr. Grimes, a good, kind-hearted old fogie, but an awful evangelical, and his wife worse. Grimes is the old original religious tea-man, and Freeborn imitates him. They get together as many men as they can, perhaps twenty freshmen, bachelors, and masters, who sit in a circle, with cups and saucers in their hands and hassocks at their knees. Some insufferable person of Capel Hall or St. Mark's, who hardly speaks English, under pretence of asking Mr. Grimes some divinity question, holds forth on original sin, or justification, or assurance, monopolizing the conversation. Then tea-things go, and a portion of Scripture comes instead; and old Grimes expounds; very good it is, doubtless, though he is a layman. He's a good old soul; but no one in the room can stand it; even Mrs. Grimes nods over her knitting, and some of the dear brothers breathe very audibly. Mr. Grimes, however, hears nothing but himself. At length he stops; his hearers wake up, and the hassocks begin. Then we go; and Mr. Grimes and the St. Mark's man call it a profitable evening. I can't make out why any one goes twice; yet some men never miss."
"They all go on faith," said White: "faith in Mr. Grimes."
"Faith in old Grimes," said Willis; "an old half-pay lieutenant!"
"Here's a church open," said White; "that's odd; let's go in."
They entered; an old woman was dusting the pews as if for service. "That will be all set right," said Willis; "we must have no women, but sacristans and servers."
"Then, you know, all these pews will go to the right about. Did you ever see a finer church for a function?"
"Where would you put the sacristy?" said Willis; "that closet is meant for the vestry, but would never be large enough."
"That depends on the number of altars the church admits," answered White; "each altar must have its own dresser and wardrobe in the sacristy."
"One," said Willis, counting, "where the pulpit stands, that'll be the high altar; one quite behind, that may be Our Lady's; two, one on each side of the chancel—four already; to whom do you dedicate them?"
"The church is not wide enough for those side ones," objected White.
"Oh, but it is," said Willis; "I have seen, abroad, altars with only one step to them, and they need not be very broad. I think, too, this wall admits of an arch—look at the depth of the window; that would be a gain of room."
"No," persisted White; "the chancel is too narrow;" and he began to measure the floor with his pocket-handkerchief. "What would you say is the depth of an altar from the wall?" he asked.
On looking up he saw some ladies in the church whom he and Willis knew—the pretty Miss Boltons—very Catholic girls, and really kind, charitable persons into the bargain. We cannot add, that they were much wiser at that time than the two young gentlemen whom they now encountered; and if any fair reader thinks our account of them a reflection on Catholic-minded ladies generally, we beg distinctly to say, that we by no means put them forth as a type of a class; that among such persons were to be found, as we know well, the gentlest spirits and the tenderest hearts; and that nothing short of severe fidelity to historical truth keeps us from adorning these two young persons in particular with that prudence and good sense with which so many such ladies were endowed. These two sisters had open hands, if they had not wise heads; and their object in entering the church (which was not the church of their own parish) was to see the old woman, who was at once a subject and instrument of their bounty, and to say a word about her little grandchildren, in whom they were interested. As may be supposed, they did not know much of matters ecclesiastical, and they knew less of themselves; and the latter defect White could not supply, though he was doing, and had done, his best to remedy the former deficiency; and every meeting did a little.
The two parties left the church together, and the gentlemen saw the ladies home. "We were imagining, Miss Bolton," White said, walking at a respectful distance from her, "we were imagining St. James's a Catholic church, and trying to arrange things as they