By What Authority? by Robert Hugh Benson (large ebook reader txt) 📖

Anthony himself had a chair was filled with a crowd of clergy and courtiers laughing and chatting together. A little table, also heaped with books, with seats for the notaries, stood in the centre of the nave, and not far from it were a number of little wooden stools which the prisoners were to occupy. Plainly they were to be allowed no advisers and no books; even the physical support of table and chairs was denied to them in spite of their weary racked bodies. The chapel, bright with the morning sunlight that streamed in through the east windows of the bare Norman sanctuary, hummed with the talk and laughter of those who had come to see the priest-baiting and the vindication of the Protestant Religion; though, as Anthony looked round, he saw here and there an anxious or a downcast face of some unknown friend of the Papists.

He himself was far from easy in his mind. He had been studying Campion's "Ten Reasons" more earnestly than ever, and was amazed to find that the very authorities to which Dr. Jewel deferred, namely, the Scriptures interpreted by Fathers and Councils and illustrated by History, were exactly Campion's authorities, too; and that the Jesuit's appeal to them was no less confident than the Protestant's. That fact had, of course, suggested the thought that if there were no further living authority in existence to decide between these two scholars, Christendom was in a poor position. When doctors differed, where was the layman to turn? To his own private judgment, said the Protestant. But then Campion's private judgment led him to submit to the Catholic claim! This then at present weighed heavily on Anthony's mind. Was there or was there not an authority on earth capable of declaring to him the Revelation of God? For the first time he was beginning to feel a logical and spiritual necessity for an infallible external Judge in matters of faith; and that the Catholic Church was the only system that professed to supply it. The question of the existence of such an authority was, with the doctrine of justification, one of those subjects continually in men's minds and conversations, and to Anthony, unlike others, it appeared more fundamental even than its companion. All else seemed secondary. Indulgences, the Mass, Absolution, the Worship of Mary and the Saints--all these must stand or fall on God's authority made known to man. The one question for him was, Where was that authority to be certainly found?

There came the ringing tramp of footsteps; the buzz of talk ceased and then broke out again, as the prisoners, with all eyes bent upon them, surrounded by a strong guard of pikemen, were seen advancing up the chapel from the north-west door towards the stools set ready for them. Anthony had no eyes but for Campion who limped in front, supported on either side by a warder. He could scarcely believe at first that this was the same priest who had ridden so bravely down Cheapside. Now he was bent, and walked like an old broken man; his face was deathly pale, with shadows and lines about his eyes, and his head trembled a little. There were one or two exclamations of pity, for all knew what had caused the change; and Anthony heard an undertone moan of sorrow and anger from some one in a seat behind him.

The prisoners sat down; and the guards went to their places. Campion took his seat in front, and turned immediately from side to side, running his dark eyes along the faces to see where were his adversaries; and once more Anthony met his eyes, and thrilled at it. Through the pallor and pain of his face, the same chivalrous spirit looked out and called for homage and love, that years ago at Oxford had made young men, mockingly nicknamed after their leader, to desire his praise more passionately than anything on earth, and even to imitate his manners and dress and gait, for very loyalty and devotion. Anthony could not take his eyes off him; he watched the clear-cut profile of his face thrown fearlessly forward, waited in tense expectation to hear him speak, and paid no attention to the whisperings of the chaplain beside him.

* * * *


Presently the debate began. It was opened by Dean Nowell from his high seat, who assured Father Campion of the disinterested motives of himself and his reverend friends in holding this disputation. It was, after all, only what the priest had demanded; and they trusted by God's grace that they would do him good and help him to see the truth. There was no unfairness, said the Dean, who seemed to think that some apology was needed, in taking him thus unprepared, since the subject of debate would be none other than Campion's own book. The Jesuit looked up, nodded his head, and smiled.

"I thank you, Mr. Dean," he said, in his deep resonant voice, and there fell a dead hush as he spoke. "I thank you for desiring to do me good, and to take up my challenge; but I must say that I would I had understood of your coming, that I might have made myself ready."

Campion's voice thrilled strangely through Anthony, as the glance from his eyes had done. It was so assured, so strong and delicate an instrument, and so supremely at its owner's command, that it was hardly less persuasive than his personality and his learning that made themselves apparent during the day. And Anthony was not alone in his impressions of the Jesuit. Lord Arundel afterwards attributed his conversion to Campion's share in the discussions. Again and again during the day a murmur of applause followed some of the priest's clean-cut speeches and arguments, and a murmur of disapproval the fierce thrusts and taunts of his opponents; and by the end of the day's debate, so marked was the change of attitude of the crowd that had come to triumph over the Papist, and so manifest their sympathy with the prisoners, that it was thought advisable to exclude the public from the subsequent discussions.

On this first day, all manner of subjects were touched upon, such as the comparative leniency of Catholic and Protestant governments, the position of Luther with regard to the Epistle of St. James, and other matters comparatively unimportant, in the discussion of which a great deal of time was wasted. Campion entreated his opponents to leave such minor questions alone, and to come to doctrinal matters; but they preferred to keep to details rather than to principles, and the priest had scarcely any opportunity to state his positive position at all. The only doctrinal matter seriously touched upon was that of Justification by Faith; and texts were flung to and fro without any great result. "We are justified by faith," cried one side. "Though I have all faith and have not charity, I am nothing," cried the other. The effect on Anthony of this day's debate arose rather from the victorious personality of the priest than from his arguments. His gaiety, too, was in strange contrast to the solemn Puritanism of his enemies. For instance, he was on the point that Councils might err in matters of fact, but that the Scriptures could not.

"As for example," he said, his eyes twinkling out of his drawn face, "I am bound under pain of damnation to believe that Toby's dog had a tail, because it is written, he wagged it."

The Deans looked sternly at him, as the audience laughed.

"Now, now," said one of them, "it becomes not to deal so triflingly with matters of weight."

Campion dropped his eyes, demurely, as if reproved.

"Why, then," he said, "if this example like you not, take another. I must believe that Saint Paul had a cloak, because he willeth Timothy to bring it with him."

Again the crowd laughed; and Anthony laughed, too, with a strange sob in his throat at the gallant foolery, which, after all, was as much to the point as a deal that the Deans were saying.

But the second day's debate, held in Hopton's Hall, was on more vital matters; and Anthony again and again found himself leaning forward breathlessly, as Drs. Goode and Fulke on the one side, and Campion on the other, respectively attacked and defended the Doctrine of the Visible Church; for this, for Anthony, was one of the crucial points of the dispute between Catholicism and Protestantism. Anthony believed already that the Church was one; and if it was visible, surely, he thought to himself, it must be visibly one; and in that case, it is evident where that Church is to be found. But if it is invisible, it may be invisibly one, and then as far as that matter is concerned, he may rest in the Church of England. If not--and then he recoiled from the gulf that opened.

"It must be an essential mark of the Church," said Campion, "and such a quality as is inseparable. It must be visible, as fire is hot, and water moist."

Goode answered that when Christ was taken and the Apostles fled, then at least the Church was invisible; and if then, why not always?

"It was a Church inchoate," answered the priest, "beginning, not perfect."

But Goode continued to insist that the true Church is known only to God, and therefore invisible.

"There are many wolves within," he said, "and many sheep without."

"I know not who is elect," retorted Campion, "but I know who is a Catholic."

"Only the elect are of the Church," said Goode.

"I say that both good and evil are of the visible Church," answered the other.

"To be elect or true members of Christ is one thing," went on Goode, "and to be in the visible Church is another."

* * * *


As the talk went on, Anthony began to see where the confusion lay. The Protestants were anxious to prove that membership in a visible body did not ensure salvation but then the Catholics never claimed that it did; the question was: Did or did not Christ intend there to be a visible Church, membership in which should be the normal though not the infallible means of salvation?

They presently got on to the a priori point as to whether a visible Church would seem to be a necessity.

"There is a perpetual commandment," said the priest, "in Matthew eighteen--'Tell the Church'; but that cannot be unless the Church is visible; ergo, the visibility of the Church is continual."

"When there is an established Church," said Goode, "this remedy is to be sought for. But this cannot be always had."

"The disease is continual," answered Campion; "ergo the remedy must be continual." Then he left the a priori ground and entered theirs. "To whom should I have gone," he cried, "before Luther's time? What prelates should I have made my complaint unto in those days? Where was your Church nine hundred years ago? Whose were John Huss, Jerome of Prague, the Waldenses? Were they yours?" Then he turned scornfully to Fulke, "Help him, Master Doctor."

And Fulke repeated Goode's