The little Library of the Athenaeum has no visible door.  He went to the book-masked entrance in the corner, and felt among the bookshelves for the hidden latch.  Then he paused, held by a curious thought.  What exactly was the intention of that symbolical struggle with his sash and gaiters, and why had they impeded his pursuit of God?

To what particularly significant action was he going out?

The Three Creeds were like garments flung aside.  But he was still wearing the uniform of a priest in the service of those three creeds.

After a long interval he walked into the big reading-room.  He ordered some tea and dry toast and butter, and sat down very thoughtfully in a corner.  He was still sitting and thinking at half-past eight.

It may seem strange to the reader that this bishop who had been doubting and criticizing the church and his system of beliefs for four long years had never before faced the possibility of a severance from his ecclesiastical dignity.  But he had grown up in the church, his life had been so entirely clerical and Anglican, that the widest separation he had hitherto been able to imagine from this past had left him still a bishop, heretical perhaps, innovating in the broadening of beliefs and the liberalizing of practice, defensive even as Chasters was defensive, but still with the palace and his dignities, differing in opinion rather than in any tangible reality from his previous self.  For a bishop, disbelief in the Church is a far profounder scepticism than mere disbelief in God.  God is unseen, and in daily things unfelt; but the Church is with the predestined bishop always.  His concept of the extremest possible departure from orthodoxy had been something that Chasters had phrased as “a restatement of Christ.”  It was a new idea, an idea that had come with an immense effect of severance and novelty, that God could be other than the God of the Creed, could present himself to the imagination as a figure totally unlike the white, gentle, and compromising Redeemer of an Anglican’s thought.  That the bishop should treat the whole teaching of the church and the church itself as wrong, was an idea so new that it fell upon him now like a thunderbolt out of a cloudless sky.  But here, clear in his mind now, was a feeling, amounting to conviction, that it was the purpose and gesture of the true God that he should come right out of the church and all his professions.

And in the first glow of his vision he felt this gesture imperative.  He must step right out....  Whither? how?  And when?

To begin with it seemed to him that an immediate renunciation was demanded.  But it was a momentous step.  He wanted to think.  And to go on thinking.  Rather than to act precipitately.  Although the imperative seemed absolute, some delaying and arresting instinct insisted that he must “think” If he went back to Princhester, the everyday duties of his position would confront him at once with an effect of a definite challenge.  He decided to take one of the Reform club bedrooms for two or three days, and wire to Princhester that he was “unavoidably delayed in town,” without further explanations.  Then perhaps this inhibitory force would give way.