Alton Locke, Tailor And Poet by Rev. Charles Kingsley et al

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She made a sign of assent.

"You saw from the beginning my danger, my weakness!--you tried to turn
me from my frantic and fruitless passion!--you tried to save me from
the very gulf into which I forced myself!--and I--I have hated you in
return--cherished suspicions too ridiculous to confess, only equalled by
the absurdity of that other dream!"

"Would that other dream have ever given you peace, even if it had ever
become reality?"

She spoke gently, slowly, seriously; waiting between each question for the
answer which I dared not give.

"What was it that you adored? a soul or a face? The inward reality or the
outward symbol, which is only valuable as a sacrament of the loveliness
within?"

"Ay!" thought I, "and was that loveliness within? What was that beauty but
a hollow mask?" How barren, borrowed, trivial, every thought and word of
hers seemed now, as I looked back upon them, in comparison with the rich
luxuriance, the startling originality, of thought, and deed, and sympathy,
in her who now sat by me, wan and faded, beautiful no more as men call
beauty, but with the spirit of an archangel gazing from those clear, fiery
eyes! And as I looked at her, an emotion utterly new to me arose; utter
trust, delight, submission, gratitude, awe--if it was love, it was love as
of a dog towards his master....

"Ay," I murmured, half unconscious that I spoke aloud, "her I loved, and
love no longer; but you, you I worship, and for ever!"

"Worship God," she answered. "If it shall please you hereafter to call
me friend, I shall refuse neither the name nor its duties. But remember
always, that whatsoever interest I feel in you, and, indeed, have felt from
the first time I saw your poems, I cannot give or accept friendship upon
any ground so shallow and changeable as personal preference. The time was
when I thought it a mark of superior intellect and refinement to be as
exclusive in my friendships as in my theories. Now I have learnt that that
is most spiritual and noble which is also most universal. If we are to call
each other friends, it must be for a reason which equally includes the
outcast and the profligate, the felon, and the slave."

"What do you mean?" I asked, half disappointed.

"Only for the sake of Him who died for all alike."

Why did she rise and call Crossthwaite from the next room where he was
writing? Was it from the womanly tact and delicacy which feared lest my
excited feelings might lead me on to some too daring expression, and give
me the pain of a rebuff, however gentle; or was it that she wished him, as
well as me, to hear the memorable words which followed, to which she seemed
to have been all along alluring me, and calling up in my mind, one by one,
the very questions to which she had prepared the answers?

"That name!" I answered. "Alas! has it not been in every age the watchword,
not of an all-embracing charity, but of self-conceit and bigotry,
excommunication and persecution?"

"That is what men have made it; not God, or He who bears it, the Son
of God. Yes, men have separated from each other, slandered each other,
murdered each other in that name, and blasphemed it by that very act. But
when did they unite in any name but that? Look all history through--from
the early churches, unconscious and infantile ideas of God's kingdom,
as Eden was of the human race, when love alone was law, and none said
that aught that he possessed was his own, but they had all things in
common--Whose name was the, bond of unity for that brotherhood, such as
the earth had never seen--when the Roman lady and the Negro slave partook
together at the table of the same bread and wine, and sat together at the
feet of the Syrian tent-maker?--'One is our Master, even Christ, who sits
at the right hand of God, and in Him we are all brothers.' Not self-chosen
preference for His precepts, but the overwhelming faith in His presence,
His rule, His love, bound those rich hearts together. Look onward, too,
at the first followers of St. Bennet and St. Francis, at the Cameronians
among their Scottish hills, or the little persecuted flock who in a dark
and godless time gathered around Wesley by pit mouths and on Cornish
cliffs--Look, too, at the great societies of our own days, which, however
imperfectly, still lovingly and earnestly do their measure of God's work
at home and abroad; and say, when was there ever real union, co-operation,
philanthropy, equality, brotherhood, among men, save in loyalty to
Him--Jesus, who died upon the cross?"

And she bowed her head reverently before that unseen Majesty; and then
looked up at us again--Those eyes, now brimming full of earnest tears,
would have melted stonier hearts than ours that day.

"Do you not believe me? Then I must quote against you one of your own
prophets--a ruined angel--even as you might have been.

"When Camille Desmoulins, the revolutionary, about to die, as is the fate
of such, by the hands of revolutionaries, was asked his age, he answered,
they say, that it was the same as that of the 'bon sans-culotte Jesus.'
I do not blame those who shrink from that speech as blasphemous. I, too,
have spoken hasty words and hard, and prided myself on breaking the bruised
reed, and quenching the smoking flax. Time was when I should have been the
loudest in denouncing poor Camille; but I have long since seemed to see
in those words the distortion of an almighty truth--a truth that shall
shake thrones, and principalities, and powers, and fill the earth with its
sound, as with the trump of God; a prophecy like Balaam's of old--'I shall
see Him, but not nigh; I shall behold Him, but not near.'... Take all
the heroes, prophets, poets, philosophers--where will you find the true
demagogue--the speaker to man simply as man--the friend of publicans and
sinners, the stern foe of the scribe and the Pharisee--with whom was no
respect of persons--where is he? Socrates and Plato were noble; Zerdusht
and Confutzee, for aught we know, were nobler still; but what were they but
the exclusive mystagogues of an enlightened few, like our own Emersons and
Strausses, to compare great with small? What gospel have they, or Strauss,
or Emerson, for the poor, the suffering, the oppressed? The People's
Friend? Where will you find him, but in Jesus of Nazareth?"

"We feel that; I assure you, we feel that," said Crossthwaite. "There are
thousands of us who delight in His moral teaching, as the perfection of
human excellence."

"And what gospel is there in a moral teaching? What good news is it to the
savage of St. Giles, to the artizan, crushed by the competition of others
and his own evil habits, to tell him that he can be free--if he can make
himself free?--That all men are his equals--if he can rise to their level,
or pull them down to his?--All men his brothers--if he can only stop them
from devouring him, or making it necessary for him to devour them? Liberty,
equality, and brotherhood? Let the history of every nation, of every
revolution--let your own sad experience speak--have they been aught as yet
but delusive phantoms--angels that turned to fiends the moment you seemed
about to clasp them? Remember the tenth of April, and the plots thereof,
and answer your own hearts!"

Crossthwaite buried his face in his hands.

"What!" I answered, passionately, "will you rob us poor creatures of our
only faith, our only hope on earth? Let us be deceived, and deceived again,
yet we will believe! We will hope on in spite of hope. We may die, but the
idea lives for ever. Liberty, equality, and fraternity must come. We know,
we know, that they must come; and woe to those who seek to rob us of our
faith!"

"Keep, keep your faith," she cried; "for it is not yours, but God's, who
gave it! But do not seek to realize that idea for yourselves."

"Why, then, in the name of reason and mercy?"

"Because it is realized already for you. You are free; God has made you
free. You are equals--you are brothers; for He is your king who is no
respecter of persons. He is your king, who has bought for you the rights
of sons of God. He is your king, to whom all power is given in heaven and
earth; who reigns, and will reign, till He has put all enemies under His
feet. That was Luther's charter,--with that alone he freed half Europe.
That is your charter, and mine; the everlasting ground of our rights,
our mights, our duties, of ever-gathering storm for the oppressor,
of ever-brightening sunshine for the oppressed. Own no other. Claim
your investiture as free men from none but God. His will, His love,
is a stronger ground, surely, than abstract rights and ethnological
opinions. Abstract rights? What ground, what root have they, but the
ever-changing opinions of men, born anew and dying anew with each fresh
generation?--while the word of God stands sure--'You are mine, and I am
yours, bound to you in an everlasting covenant.'

"Abstract rights? They are sure to end, in practice, only in the tyranny of
their father--opinion. In favoured England here, the notions of abstract
right among the many are not so incorrect, thanks to three centuries of
Protestant civilization; but only because the right notions suit the many
at this moment. But in America, even now, the same ideas of abstract right
do not interfere with the tyranny of the white man over the black. Why
should they? The white man is handsomer, stronger, cunninger, worthier than
the black. The black is more like an ape than the white man--he is--the
fact is there; and no notions of an abstract right will put that down:
nothing but another fact--a mightier, more universal fact--Jesus of
Nazareth died for the negro as well as for the white. Looked at apart from
Him, each race, each individual of mankind, stands separate and alone,
owing no more brotherhood to each other than wolf to wolf, or pike to
pike--himself a mightier beast of prey--even as he has proved himself in
every age. Looked at as he is, as joined into one family in Christ, his
archetype and head, even the most frantic declamations of the French
democrat, about the majesty of the people, the divinity of mankind,
become rational, reverent, and literal. God's grace outrivals all man's
boasting--'I have said, ye are gods, and ye are all the children of the
Most Highest:'--'children of God, members of Christ, of His body, of His
flesh, and of His bones,'--'kings and priests to God,'--free inheritors of
the spirit of wisdom and understanding, the spirit of prudence and courage,
of reverence and love, the spirit of Him who has said, 'Behold, the days
come, when I will pour out my spirit upon all flesh, and no one shall teach
his brother, saying, Know the Lord, for all shall know Him, from the least
even unto the greatest. Ay, even on the slaves and on the handmaidens in
those days will I pour out my spirit, saith the Lord!'"

"And that is really in the Bible?" asked Crossthwaite.

"Ay"--she went on, her figure dilating, and her eyes flashing, like an
inspired prophetess--"that is in the Bible! What would you more than that?
That is your charter; the only ground of all charters. You, like all
mankind, have had dim inspirations, confused yearnings after your future
destiny, and, like all the world from the beginning, you have tried to
realize, by self-willed methods of your own, what you can only do by God's
inspiration, by God's method. Like the builders of Babel in old time, you
have said, 'Go to, let us build us a city and a tower, whose top shall
reach to heaven'--And God has confounded you as he did them. By mistrust,
division, passion, and folly, you are scattered abroad. Even in these last
few days, the last dregs of your late plot have exploded miserably and
ludicrously--your late companions are in prison, and the name of Chartist
is a laughing-stock as well as an abomination."

"Good Heavens! Is this true?" asked I, looking at Crossthwaite for
confirmation.

"Too true, dear boy, too true: and if it had not been for these two angels
here, I should have been in Newgate now!"

"Yes," she went on. "The Charter seems dead, and liberty further off than
ever."

"That seems true enough, indeed," said I, bitterly.

"Yes. But it is because Liberty is God's beloved child, that He will not
have her purity sullied by the touch of the profane. Because He loves the
people, He will allow none but Himself to lead the people. Because He loves
the people, He will teach the people by afflictions. And even now, while
all this madness has been destroying itself, He has been hiding you in His
secret place from the strife of tongues, that you may have to look for a
state founded on better things than acts of parliament, social contracts,
and abstract rights--a city whose foundations are in the eternal promises,
whose builder and maker is God."

She paused.--"Go on, go on," cried Crossthwaite and I in the same breath.

"That state, that city, Jesus said, was come--was now within us, had we
eyes to see. And it is come. Call it the church, the gospel, civilization,
freedom, democracy, association, what you will--I shall call it by the name
by which my Master spoke of it--the name which includes all these, and more
than these--the kingdom of God. 'Without observation,' as he promised,
secretly, but mightily, it has been growing, spreading, since that first
Whitsuntide; civilizing, humanizing, uniting this distracted earth. Men
have fancied they found it in this system or in that, and in them only.
They have cursed it in its own name, when they found it too wide for their
own narrow notions. They have cried, 'Lo here!' and 'Lo there!' 'To this
communion!' or 'To that set of opinions.' But it has gone its way--the way
of Him who made all things, and redeemed all things to Himself. In every
age it has been a gospel to the poor, In every age it has, sooner or later,
claimed the steps of civilization, the discoveries of science, as God's
inspirations, not man's inventions. In every age, it has taught men to do
that by God which they had failed in doing without Him. It is now ready,
if we may judge by the signs of the times, once again to penetrate, to
convert, to reorganize, the political and social life of England, perhaps
of the world; to vindicate democracy as the will and gift of God. Take
it for the ground of your rights. If, henceforth, you claim political
enfranchisement, claim it not as mere men, who may be villains, savages,
animals, slaves of their own prejudices and passions; but as members of
Christ, children of God, inheritors of the kingdom of heaven, and therefore
bound to realize it on earth. All other rights are mere mights--mere
selfish demands to become tyrants in your turn. If you wish to justify your
Charter, do it on that ground. Claim your share in national life, only
because the nation is a spiritual body, whose king is the Son of God; whose
work, whose national character and powers, are allotted to it by the Spirit
of Christ. Claim universal suffrage, only on the ground of the universal
redemption of mankind--the universal priesthood of Christians. That
argument will conquer, when all have failed; for God will make it conquer.
Claim the disenfranchisement of every man, rich or poor, who breaks
the laws of God and man, not merely because he is an obstacle to you,
but because he is a traitor to your common King in heaven, and to the
spiritual kingdom of which he is a citizen. Denounce the effete idol
of property-qualification, not because it happens to strengthen class
interests against you, but because, as your mystic dream reminded you, and,
therefore, as you knew long ago, there is no real rank, no real power, but
worth; and worth consists not in property, but in the grace of God. Claim,
if you will, annual parliaments, as a means of enforcing the responsibility
of rulers to the Christian community, of which they are to be, not the
lords, but the ministers--the servants of all. But claim these, and all
else for which you long, not from man, but from God, the King of men. And
therefore, before you attempt to obtain them, make yourselves worthy of
them--perhaps by that process you will find some of them have become less
needful. At all events, do not ask, do not hope, that He will give them to
you before you are able to profit by them. Believe that he has kept them
from you hitherto, because they would have been curses, and not blessings.
Oh! look back, look back, at the history of English Radicalism for the last
half century, and judge by your own deeds, your own words; were you fit for
those privileges which you so frantically demanded? Do not answer me, that
those who had them were equally unfit; but thank God, if the case be indeed
so, that your incapacity was not added to theirs, to make confusion worse
confounded! Learn a new lesson. Believe at last that you are in Christ, and
become new creatures. With those miserable, awful farce tragedies of April
and June, let old things pass away, and all things become new. Believe
that your kingdom is not of this world, but of One whose servants must not
fight. He that believeth, as the prophet says, will not make haste. Beloved
suffering brothers! are not your times in the hand of One who loved you to
the death, who conquered, as you must do, not by wrath, but by martyrdom?
Try no more to meet Mammon with his own weapons, but commit your cause to
Him who judges righteously, who is even now coming out of His place to
judge the earth, and to help the fatherless and poor unto their right, that
the man of the world may be no more exalted against them--the poor man of
Nazareth, crucified for you!"

She ceased, and there was silence for a few moments, as if angels were
waiting, hushed, to carry our repentance to the throne of Him we had
forgotten.

Crossthwaite had kept his face fast buried in his hands; now he looked up
with brimming eyes--

"I see it--I see it all now. Oh, my God! my God! what infidels we have
been!"

CHAPTER XXXVIII.

MIRACLES AND SCIENCE.

Sunrise, they say, often at first draws up and deepens the very mists
which it is about to scatter: and even so, as the excitement of my first
conviction cooled, dark doubts arose to dim the new-born light of hope and
trust within me. The question of miracles had been ever since I had read
Strauss my greatest stumbling-block--perhaps not unwillingly, for my doubts
pampered my sense of intellectual acuteness and scientific knowledge; and
"a little knowledge is a dangerous thing." But now that they interfered
with nobler, more important, more immediately practical ideas, I longed
to have them removed--I longed even to swallow them down on trust--to
take the miracles "into the bargain" as it were, for the sake of that
mighty gospel of deliverance for the people which accompanied them. Mean
subterfuge! which would not, could not, satisfy me. The thing was too
precious, too all-important, to take one tittle of it on trust. I could
not bear the consciousness of one hollow spot--the nether fires of doubt
glaring through, even at one little crevice. I took my doubts to Lady
Ellerton--Eleanor, as I must now call her, for she never allowed herself
to be addressed by her title--and she referred me to her uncle--

"I could say somewhat on that point myself. But since your doubts are
scientific ones, I had rather that you should discuss them with one whose
knowledge of such subjects you, and all England with you, must revere."

"Ah, but--pardon me; he is a clergyman."

"And therefore bound to prove, whether he believes in his own proof or not.
Unworthy suspicion!" she cried, with a touch of her old manner. "If you had
known that man's literary history for the last thirty years, you would not
suspect him, at least, of sacrificing truth and conscience to interest, or
to fear of the world's insults."

I was rebuked; and not without hope and confidence, I broached the question
to the good dean when he came in--as he happened to do that very day.

"I hardly like to state my difficulties," I began--"for I am afraid that I
must hurt myself in your eyes by offending your--prejudices, if you will
pardon so plain-spoken an expression."

"If," he replied, in his bland courtly way, "I am so unfortunate as to have
any prejudices left, you cannot do me a greater kindness than by offending
them--or by any other means, however severe--to make me conscious of the
locality of such a secret canker."

"But I am afraid that your own teaching has created, or at least
corroborated, these doubts of mine."

"How so?"

"You first taught me to revere science. You first taught me to admire and
trust the immutable order, the perfect harmony of the laws of Nature."

"Ah! I comprehend now!" he answered, in a somewhat mournful tone--"How much
we have to answer for! How often, in our carelessness, we offend those
little ones, whose souls are precious in the sight of God! I have thought
long and earnestly on the very subject which now distresses you; perhaps
every doubt which has passed through your mind, has exercised my own;
and, strange to say, you first set me on that new path of thought. A
conversation which passed between us years ago at D * * * * on the
antithesis of natural and revealed religion--perhaps you recollect it?"

Yes, I recollected it better than he fancied, and recollected too--I thrust
the thought behind me--it was even yet intolerable.

"That conversation first awoke in me the sense of an hitherto unconscious
inconsistency--a desire to reconcile two lines of thought--which I had
hitherto considered as parallel, and impossible to unite. To you, and to my
beloved niece here, I owe gratitude for that evening's talk; and you are
freely welcome to all my conclusions, for you have been, indirectly, the
originator of them all."

"Then, I must confess, that miracles seem to me impossible, just because
they break the laws of Nature. Pardon me--but there seems something
blasphemous in supposing that God can mar His own order: His power I do not
call in question, but the very thought of His so doing is abhorrent to me."

"It is as abhorrent to me as it can be to you, to Goethe, or to Strauss;
and yet I believe firmly in our Lord's miracles."

"How so, if they break the laws of Nature?"

"Who told you, my dear young friend, that to break the customs of Nature,
is to break her laws? A phenomenon, an appearance, whether it be a miracle
or a comet, need not contradict them because it is rare, because it is as
yet not referable to them. Nature's deepest laws, her only true laws, are
her invisible ones. All analyses (I think you know enough to understand
my terms), whether of appearances, of causes, or of elements, only lead
us down to fresh appearances--we cannot see a law, let the power of our
lens be ever so immense. The true causes remain just as impalpable,
as unfathomable as ever, eluding equally our microscope and our
induction--ever tending towards some great primal law, as Mr. Grove has
well shown lately in his most valuable pamphlet--some great primal law, I
say, manifesting itself, according to circumstances, in countless diverse
and unexpected forms--till all that the philosopher as well as the divine
can say, is--the Spirit of Life, impalpable, transcendental, direct from
God, is the only real cause. 'It bloweth where it listeth, and thou hearest
the sound thereof, but canst not tell whence it cometh, or whither it
goeth.' What, if miracles should be the orderly result of some such deep,
most orderly, and yet most spiritual law?"

"I feel the force of your argument, but--"

"But you will confess, at least, that you, after the fashion of the crowd,
have begun your argument by begging the very question in dispute, and may
have, after all, created the very difficulty which torments you."

"I confess it; but I cannot see how the miracles of Jesus--of our
Lord--have anything of order in them."

"Tell me, then--to try the Socratic method--is disease, or health, the
order and law of Nature?"

"Health, surely; we all confess that by calling diseases disorders."

"Then, would one who healed diseases be a restorer, or a breaker of order?"

"A restorer, doubtless; but--"

"Like a patient scholar, and a scholarly patient, allow me to 'exhibit'
my own medicines according to my own notion of the various crises of your
distemper. I assure you I will not play you false, or entrap you by quips
and special pleading. You are aware that our Lord's miracles were almost
exclusively miracles of healing--restorations of that order of health which
disease was breaking--that when the Scribes and Pharisees, superstitious
and sense-bound, asked him for a sign from heaven, a contra-natural
prodigy, he refused them as peremptorily as he did the fiend's 'Command
these stones that they be made bread.' You will quote against me the water
turned into wine, as an exception to this rule. St. Augustine answered that
objection centuries ago, by the same argument as I am now using. Allow
Jesus to have been the Lord of Creation, and what was he doing then, but
what he does in the maturing of every grape--transformed from air and
water even as that wine in Cana? Goethe, himself, unwittingly, has made
Mephistopheles even say as much as that--