his hearers how there is always a counterfeit in this world of the noblest message and teaching.
Thus there are two freedoms—the false, where a man is free to do what he likes; the true, where a man is free to do what he ought.
Two equalities—the false, which reduces all intellects and all characters, to a dead level, and gives the same power to the bad as to the good, to the wise as to the foolish, ending thus in practice in the grossest inequality; the true, wherein each man has equal power to educate and use whatever faculties or talents God has given him, be they less or more. This is the divine equality which the Church proclaims, and nothing else proclaims as she does.
Two brotherhoods—the false, where a man chooses who shall be his brothers, and whom he will treat as such; the true, in which a man believes that all are his brothers, not by the will of the flesh, or the will of man, but by the will of God, whose children they all are alike. The Church has three special possessions and treasures. The Bible, which proclaims man's freedom, Baptism his equality, the Lord's Supper his brotherhood.
At the end of this sermon (which would scarcely cause surprise to-day if preached by the Archbishop of Canterbury in the Chapel Royal), the incumbent got up at the altar and declared his belief that great part of the doctrine of the sermon was untrue, and that he had expected a sermon of an entirely different kind. To a man of the preacher's vehement temperament it must have required a great effort not to reply at the moment. The congregation was keenly excited, and evidently expected him to do so. He only bowed his head, pronounced the blessing, and came down from the pulpit.
I must go back a little to take up the thread of his connection with, and work for, the Society for Promoting Working Men's Associations. After it had passed the first difficulties of starting, he was seldom able to attend either Council or Central Board. Every one else felt how much more important and difficult work he was doing by fighting the battle in the press, down at Eversley, but he himself was eager to take part in the everyday business, and uneasy if he was not well informed as to what was going on.
Sometimes, however, he would come up to the Council, when any matter specially interesting to him was in question, as in the following example, when a new member of the Council, an Eton master, had objected to some strong expressions in one of his letters on the Frimley murder, in the "Christian Socialist":—
1849.—"The upper classes are like a Yankee captain sitting on the safety valve, and serenely whistling—but what will be will be. As for the worthy Eton parson, I consider it infinitely expedient that he be entreated to vent his whole dislike in the open Council forthwith, under a promise on my part not to involve him in any controversy or reprisals, or to answer in any tone except that of the utmost courtesy and respect. Pray do this. It will at once be a means of gaining him, and a good example, please God, to the working men; and for the Frimley letter, put it in the fire if you like, or send it back to have the last half re-written, or 'anything else you like, my pretty little dear.'"
But his prevailing feeling was getting to be, that he was becoming an outsider—
"Nobody deigns to tell me," he wrote to me, "how things go on, and who helps, and whether I can help. In short, I know nothing, and begin to fancy that you, like some others, think me a lukewarm and timeserving aristocrat, after I have ventured more than many, because I had more to venture."
The same feeling comes out in the following letter, which illustrates too, very well, both his deepest conviction as to the work, the mixture of playfulness and earnestness with which he handled it, and his humble estimate of himself. It refers to the question of the admission of a new association to the Union. It was necessary, of course, to see that the rules of a society, applying for admission to the Union, were in proper form, and that sufficient capital was forthcoming, and the decision lay with the Central Board, controlled in some measure by the Council of Promoters.
An association of clay-pipe makers had applied for admission, and had been refused by the vote of the central board. The Council, however, thought there were grounds for reconsidering the decision, and to strengthen the case for admission, Kingsley's opinion was asked. He replied:—
"EVERSLEY, May 31, 1850.
"The sight of your handwriting comforted me—for nobody takes any notice of me, not even the printers; so I revenge myself by being as idle as a dog, and fishing, and gardening, and basking in this glorious sun. But your letter set me thanking God that he has raised up men to do the work of which I am not worthy. As for the pipe-makers, give my compliments to the autocrats, and tell them it is a shame. The Vegetarians would have quite as much right to refuse the Butchers, because, forsooth, theirs is now discovered not to be a necessary trade. Bosh! The question is this—If association be a great Divine law and duty, the realization of the Church idea, no man has a right to refuse any body of men, into whose heart God has put it to come and associate. It may be answered that these men's motives are self-interested. I say, 'Judge no man.' You dare not refuse a heathen baptism because you choose to think that his only motive for turning Christian is the selfish one of saving his own rascally soul. No more have you a right to refuse to men an entrance into the social Church. They must come in, and they will, because association is not men's dodge and invention but God's law for mankind and society, which He has made, and we must not limit. I don't know whether I am intelligible, but what's more important, I know I am right. Just read this to the autocrats, and tell them, with my compliments, they are Popes, Tyrants, Manichees, Ascetics, Sectarians, and everything else that is abominable; and if they used as many pipes as I do, they would know the blessing of getting them cheap, and start an associate baccy factory besides. Shall we try? But, this one little mistake excepted (though, if they repeat it, it will become a great mistake, and a wrong, and a ruinous wrong), they are much better fellows than poor I, and doing a great deal more good, and at every fresh news of their deeds I feel like Job's horse, when he scents the battle afar off."
No small part of the work of the Council consisted in mediating and arbitrating in the disputes between the associates and their managers; indeed, such work kept the legal members of the board (none of whom were then overburdened with regular practice) pretty fully occupied. Some such dispute had arisen in one of the most turbulent of these associations, and had been referred to me for settlement. I had satisfied myself as to the facts, and considered my award, and had just begun to write out the draft, when I was called away from my chambers, and left the opening lines lying on my desk. They ran as follows:—"The Trustees of the Mile End Association of Engineers, seeing that the quarrels between the associates have not ceased"—at which word I broke off. On returning to my chambers a quarter of an hour later, I found a continuation in the following words:—
"And that every man is too much inclined to behave himself like a beast,
In spite of our glorious humanity, which requires neither God nor priest,
Yet is daily praised and plastered by ten thousand fools at least—
Request Mr. Hughes' presence at their jawshop in the East,
Which don't they wish they may get it, for he goes out to-night to feast
At the Rev. C. Kingsley's rectory, Chelsea, where he'll get his gullet
greased
With the best of Barto Valle's port, and will have his joys increased
By meeting his old college chum, McDougal the Borneo priest—
So come you thief, and drop your brief,
At six o'clock without relief;
And if you won't may you come to grief,
Says Parson Lot the Socialist Chief,
