Barchester Towers, Anthony Trollope [top business books of all time .txt] 📗

for the year and laughing down a species of pedantry which, at the age of twenty-three, leaves no room in a man’s mind for graver subjects than conic sections or Greek accents.

Greek accents, however, and conic sections were esteemed necessaries at Balliol, and there was no admittance there for Mr. Arabin within the list of its fellows. Lazarus, however, the richest and most comfortable abode of Oxford dons, opened its bosom to the young champion of a church militant. Mr. Arabin was ordained, and became a fellow soon after taking his degree, and shortly after that was chosen professor of poetry.

And now came the moment of his great danger. After many mental struggles, and an agony of doubt which may be well surmised, the great prophet of the Tractarians confessed himself a Roman Catholic. Mr. Newman left the Church of England and with him carried many a waverer. He did not carry off Mr. Arabin, but the escape which that gentleman had was a very narrow one. He left Oxford for awhile that he might meditate in complete peace on the step which appeared to him to be all but unavoidable, and shut himself up in a little village on the seashore of one of our remotest counties, that he might learn by communing with his own soul whether or no he could with a safe conscience remain within the pale of his mother church.

Things would have gone badly with him there had he been left entirely to himself. Everything was against him: all his worldly interests required him to remain a Protestant, and he looked on his worldly interests as a legion of foes, to get the better of whom was a point of extremest honour. In his then state of ecstatic agony such a conquest would have cost him little; he could easily have thrown away all his livelihood; but it cost him much to get over the idea that by choosing the Church of England he should be open in his own mind to the charge that he had been led to such a choice by unworthy motives. Then his heart was against him: he loved with a strong and eager love the man who had hitherto been his guide, and yearned to follow his footsteps. His tastes were against him: the ceremonies and pomps of the Church of Rome, their august feasts and solemn fasts, invited his imagination and pleased his eye. His flesh was against him: how great an aid would it be to a poor, weak, wavering man to be constrained to high moral duties, self-denial, obedience, and chastity by laws which were certain in their enactments, and not to be broken without loud, palpable, unmistakable sin! Then his faith was against him: he required to believe so much; panted so eagerly to give signs of his belief; deemed it so insufficient to wash himself simply in the waters of Jordan; that some great deed, such as that of forsaking everything for a true Church, had for him allurements almost past withstanding.

Mr. Arabin was at this time a very young man, and when he left Oxford for his far retreat was much too confident in his powers of fence, and too apt to look down on the ordinary sense of ordinary people, to expect aid in the battle that he had to fight from any chance inhabitants of the spot which he had selected. But Providence was good to him; there, in that all but desolate place, on the storm-beat shore of that distant sea, he met one who gradually calmed his mind, quieted his imagination, and taught him something of a Christian’s duty. When Mr. Arabin left Oxford, he was inclined to look upon the rural clergymen of most English parishes almost with contempt. It was his ambition, should he remain within the fold of their church, to do somewhat towards redeeming and rectifying their inferiority and to assist in infusing energy and faith into the hearts of Christian ministers, who were, as he thought, too often satisfied to go through life without much show of either.

And yet it was from such a one that Mr. Arabin in his extremest need received that aid which he so much required. It was from the poor curate of a small Cornish parish that he first learnt to know that the highest laws for the governance of a Christian’s duty must act from within and not from without; that no man can become a serviceable servant solely by obedience to written edicts; and that the safety which he was about to seek within the gates of Rome was no other than the selfish freedom from personal danger which the bad soldier attempts to gain who counterfeits illness on the eve of battle.

Mr. Arabin returned to Oxford a humbler but a better and a happier man, and from that time forth he put his shoulder to the wheel as a clergyman of the Church for which he had been educated. The intercourse of those among whom he familiarly lived kept him staunch to the principles of that system of the Church to which he had always belonged. Since his severance from Mr. Newman, no one had had so strong an influence over him as the head of his college. During the time of his expected apostasy Dr. Gwynne had not felt much predisposition in favour of the young fellow. Though a High Churchman himself within moderate limits, Dr. Gwynne felt no sympathy with men who could not satisfy their faiths with the Thirty-nine Articles. He regarded the enthusiasm of such as Newman as a state of mind more nearly allied to madness than to religion, and when he saw it evinced by very young men, he was inclined to attribute a good deal of it to vanity. Dr. Gwynne himself, though a religious man, was also a thoroughly practical man of the world, and he regarded with no favourable eye the tenets of anyone who looked on the two things as incompatible. When he found that Mr. Arabin was a