Alton Locke, Tailor and Poet: An Autobiography by Charles Kingsley (ebook reader for manga txt) 📕

genial, graceful, kindly, humanizing, and soothed my discontented and impatient heart in the work of composition. CHAPTER XXIV. THE TOWNSMAN'S SERMON TO THE GOWNSMAN.

One morning in February, a few days after this explosion, I was on the point of starting to go to the dean's house about that weary list of subscribers, which seemed destined never to be filled up, when my cousin George burst in upon me. He was in the highest good spirits at having just taken a double first-class at Cambridge; and after my congratulations, sincere and hearty enough, were over, he offered to accompany me to that reverend gentleman's house.

He said in an off-hand way, that he had no particular business there, but he thought it just as well to call on the dean and mention his success, in case the old fellow should not have heard of it.

"For you see," he said, "I am a sort of protégé, both on my own account and on Lord Lynedale's—Ellerton, he is now—you know he is just married to the dean's niece, Miss Staunton—and Ellerton's a capital fellow—promised me a living as soon as I'm in priest's orders. So my cue is now," he went on as we walked down the Strand together, "to get ordained as fast as ever I can."

"But," I asked, "have you read much for ordination, or seen much of what a clergyman's work should be?"

"Oh! as for that—you know it isn't one out of ten who's ever entered a school, or a cottage even, except to light a cigar, before he goes into the church: and as for the examination, that's all humbug; any man may cram it all up in a month—and, thanks to King's College, I knew all I wanted to know before I went to Cambridge. And I shall be three-and-twenty by Trinity Sunday, and then in I go, neck or nothing. Only the confounded bore is, that this Bishop of London won't give one a title—won't let any man into his diocese, who has not been ordained two years; and so I shall be shoved down into some poking little country-curacy, without a chance of making play before the world, or getting myself known at all. Horrid bore! isn't it?"

"I think," I said, "considering what London is just now, the bishop's regulation seems to be one of the best specimens of episcopal wisdom that I've heard of for some time."

"Great bore for me, though, all the same: for I must make a name, I can tell you, if I intend to get on. A person must work like a horse, now-a-days, to succeed at all; and Lynedale's a desperately particular fellow, with all sorts of outré notions about people's duties and vocations and heaven knows what."

"Well," I said, "my dear cousin, and have you no high notions of a clergyman's vocation? because we—I mean the working men—have. It's just their high idea of what a clergyman should be, which makes them so furious at clergymen for being what they are."

"It's a queer way of showing their respect to the priesthood," he answered, "to do all they can to exterminate it."

"I dare say they are liable, like other men, to confound the thing with its abuses; but if they hadn't some dim notion that the thing might be made a good thing in itself, you may depend upon it they would not rave against those abuses so fiercely." (The reader may see that I had not forgotten my conversation with Miss Staunton.) "And," thought I to myself, "is it not you, and such as you, who do so incorporate the abuses into the system, that one really cannot tell which is which, and longs to shove the whole thing aside as rotten to the core, and make a trial of something new?"

"Well, but," I said, again returning to the charge, for the subject was altogether curious and interesting to me, "do you really believe the doctrines of the Prayer-book, George?"

"Believe them!" he answered, in a tone of astonishment, "why not? I was brought up a Churchman, whatever my parents were; I was always intended for the ministry. I'd sign the Thirty-nine Articles now, against any man in the three kingdoms: and as for all the proofs out of Scripture and Church History, I've known them ever since I was sixteen—I'll get them all up again in a week as fresh as ever."

"But," I rejoined, astonished in my turn at my cousin's notion of what belief was, "have you any personal faith?—you know what I mean—I hate using cant words—but inward experience of the truth of all these great ideas, which, true or false, you will have to preach and teach? Would you live by them, die for them, as a patriot would for his country, now?"

"My dear fellow, I don't know anything about all those Methodistical, mystical, Calvinistical, inward experiences, and all that. I'm a Churchman, remember, and a High Churchman, too; and the doctrine of the Church is, that children are regenerated in holy baptism; and there's not the least doubt, from the authority both of Scripture and the fathers, that that's the—"

"For Heaven's sake," I said, "no polemical discussions! Whether you're right or wrong, that's not what I'm talking about. What I want to know is this:—you are going to teach people about God and Jesus Christ. Do you delight in God? Do you love Jesus Christ? Never mind what I do, or think, or believe. What do you do, George?"

"Well, my dear fellow, if you take things in that way, you know, of course"—and he dropped his voice into that peculiar tone, by which all sects seem to think they show their reverence; while to me, as to most other working men, it never seemed anything but a symbol of the separation and discrepancy between their daily thoughts and their religious ones—"of course, we don't any of us think of these things half enough, and I'm sure I wish I could be more earnest than I am; but I can only hope it will come in time. The Church holds that there's a grace given in ordination; and really—really, I do hope and wish to do my duty—indeed, one can't help doing it; one is so pushed on by the immense competition for preferment; an idle parson hasn't a chance now-a-days."

"But," I asked again, half-laughing, half-disgusted, "do you know what your duty is?"

"Bless you, my good fellow, a man can't go wrong there. Carry out the Church system; that's the thing—all laid down by rule and method. A man has but to work out that—and it's the only one for the lower classes I'm convinced."

"Strange," I said, "that they have from the first been so little of that opinion, that every attempt to enforce it, for the last three hundred years, has ended either in persecution or revolution."

"Ah! that was all those vile puritans' fault. They wouldn't give the Church a chance of showing her powers."

"What! not when she had it all her own way, during the whole eighteenth century?"

"Ah! but things are very different now. The clergy are awakened now to the real beauty of the Catholic machinery; and you have no notion how much is doing in church-building and schools, and societies of every sort and kind. It is quite incredible what is being done now for the lower orders by the Church."

"I believe," I said, "that the clergy are exceedingly improved; and I believe, too, that the men to whom they owe all their improvement are the Wesleys and Whitfields—in short, the very men whom they drove one by one out of the Church, from persecution or disgust. And I do think it strange, that if so much is doing for the lower classes, the working men, who form the mass of the lower classes, are just those who scarcely feel the effects of it; while the churches seem to be filled with children, and rich and respectable, to the almost entire exclusion of the adult lower classes. A strange religion this!" I went on, "and, to judge by its effects, a very different one from that preached in Judea 1800 years ago, if we are to believe the Gospel story."

"What on earth do you mean? Is not the Church of England the very purest form of Apostolic Christianity?"

"It may be—and so may the other sects. But, somehow, in Judea, it was the publicans and harlots who pressed into the kingdom of heaven; and it was the common people who heard Christ gladly. Christianity, then, was a movement in the hearts of the lower order. But now, my dear fellow, you rich, who used to be told, in St. James's time, to weep and howl, have turned the tables upon us poor. It is you who are talking, all day long, of converting us. Look at any place of worship you like, orthodox and heretical.—Who fill the pews?—the outcast and the reprobate? No! the Pharisees and the covetous, who used to deride Christ, fill His churches, and say still, 'This people, these masses, who know not the Gospel are accursed.' And the universal feeling, as far as I can judge, seems to be, not 'how hardly shall they who have,' but how hardly shall they who have not, 'riches, enter into the kingdom of heaven!'"

"Upon my word," said he, laughing, "I did not give you credit for so much eloquence: you seem to have studied the Bible to some purpose, too. I didn't think that so much Radicalism could be squeezed out of a few texts of Scripture. It's quite a new light to me. I'll just mark that card, and play it when I get a convenient opportunity. It may be a winning one in these democratic times."

And he did play it, as I heard hereafter; but at present he seemed to think that the less that was said further on clerical subjects the better, and commenced quizzing the people whom we passed, humorously and neatly enough; while I walked on in silence, and thought of Mr. Bye-Ends, in the "Pilgrim's Progress." And yet I believe the man was really in earnest. He was really desirous to do what was right, as far as he knew it; and all the more desirous, because he saw, in the present state of society, what was right would pay him. God shall judge him, not I. Who can unravel the confusion of mingled selfishness and devotion that exists even in his own heart, much less in that of another?

The dean was not at home that day, having left town on business. George nodded familiarly to the footman who opened the door.

"You'll mind and send me word the moment your master comes home—mind now!"

The fellow promised obedience, and we walked away.

"You seem to be very intimate here," said I, "with all parties?"

"Oh! footmen are useful animals—a half-sovereign now and then is not altogether thrown away upon them. But as for the higher powers, it is very easy to make oneself at home in the dean's study, but not so much so as to get a footing in the drawing-room above. I suspect he keeps a precious sharp eye upon the fair Miss Lillian."

"But," I asked, as a jealous pang shot through my heart, "how did you contrive to get this same footing at all? When I met you at Cambridge, you seemed already well acquainted with these people."

"How?—how does a hound get a footing on a cold scent? By working and casting about and about, and drawing on it inch by inch, as I drew on them for years, my boy; and cold enough the scent was. You recollect that day at the Dulwich Gallery? I tried to see the arms on the carriage, but there were none; so that cock wouldn't fight."

"The arms! I should never have thought of such a plan."

"Dare say you wouldn't. Then I harked back to the doorkeeper, while you were St. Sebastianizing. He didn't know their names, or didn't choose to show me their ticket, on which it ought to have been; so I went to one of the fellows whom I knew, and got him to find out. There comes out the value of money—for money makes acquaintances. Well, I found who they were.—Then I saw no chance of getting at them. But for the rest of that year at Cambridge, I beat every bush in the university, to find some one who knew them; and as fortune favours the brave, at last I hit off this Lord Lynedale; and he, of course, was the ace of trumps—a fine catch in himself,