THE STAGE COACH.
The time had now come for my departure from Fairmount, which I quitted with much regret, Mr. Lewellin accompanying me as far as London, where it was arranged that I should stay a few days with him previous to returning home. Our kind friends were very urgent in pressing us to remain a little longer; but business required Mr. Lewellin's immediate attention, and I was getting anxious to resume my pastoral duties. We left Fairmount in the carriage early in the morning, and reached the turnpike gate about a quarter of an hour before the mail came up. There was one outside passenger, and two inside. Having bidden adieu to Mr. Stevens, who had accompanied us thus far, we stepped in, heard the well-known signal from the guard, All's right! and felt ourselves moving towards the imperial city at a rapid pace. Though I have not, like Lavater, studied physiognomy, and have often experienced the fallacy of its conclusions, yet on this occasion, as on most others, I began to examine and note carefully the features of the two strangers who sat opposite me. The one was a Friend, who had long since passed the meridian of life. He was dressed in the neat garb of his order, had a fine Roman nose, keen blue eyes rather deeply set, and a countenance whose expression of intelligence and benignity strongly prepossessed me in his favour. But had his general appearance been less attractive, I should have felt a profound respect, as I once had a mother who spoke the plain language, and taught me to speak it in my younger days; and though in riper years, I left the denomination of my youth, yet I still revere that interesting Society of professing Christians. The other was a lusty gentleman, about the age of fifty, but there was no feature in his face that gave me any pleasure.
We rode on in silence, till we came to D——s, where we changed horses; and while we were waiting for the guard, who was detained at the post office, we amused ourselves in looking at a group of boys who were playing at trap-ball, in the market-place. The stout gentleman (whom I shall call Mr. Sykes) said, pointing to the boys, "There is perfect happiness." As no one offered to make any reply to this remark, Mr. Lewellin observed, "Perhaps, Sir, their happiness is not perfect. In the midst of their gambols, and while feeling elated with the high honour of winning the game, the sudden recollection of a lesson yet unlearned, that must be said to-morrow, may perchance give them a pang." This natural remark, expressed in the most good-natured manner, gave offence to Mr. Sykes, who, assuming that demeanour of defiance which appeared most natural to him, said, "And pray, Sir, do you not suppose that the happiness of childhood is the most perfect happiness which mortals ever enjoy!" "It ought not to be, Sir," replied my friend in a very modest tone. "Ought not to be, Sir!" Mr. Sykes returned, with some degree of sarcastic warmth; "then, Sir, how must you have spent those days of innocent mirth, not to be able to look back on them with envy!" This sarcasm roused the spirit of my friend Lewellin, who, though mild, was not disposed to be run down by unprovoked insolence; and he said, in a tone somewhat elevated, "Then I presume, Sir, you look back to the days of your childhood, and sigh over joys departed, never to return; but permit me to ask, how have you spent the years of manhood, not to have yet attained the possession of a much more rational and exalted happiness than you enjoyed when you were flying a kite or spinning a top? If you think, Sir, that I misimproved my boyish days, by not acquiring that perfection of happiness which they generally bring, you force me to conclude that you have misimproved the years of manhood, if in the decline of life you are compelled to look back to your childish days, as the happiest you have ever known."
Mr. Sykes, perceiving, from the smartness of this reply, that he stood no chance of carrying his point, without assistance, turned round, and appealed to the Friend, who did not appear to have taken any interest in the question. "Why, truly," said the Friend, "I think with my neighbour opposite, that if thou wert more happy when a boy, than thou art now, thou canst not have improved thy time as thou oughtest to have done." "Well," said Mr. Sykes, "as this is the first company in which I have ever heard the sentiment called in question, I suppose I am along with a class of human beings of a new order." "Perhaps thou art," rejoined the Friend, "and at any rate thou must confess, that this new order of human beings, as thou art pleased to term us, excel all thy former associates in one very important point." "In what point, Sir?" inquired Mr. Sykes, in his native tone. "Why in this: while thou and thy friends have outlived your happiest days, we are now enjoying ours. Hence, while it is to our advantage to live in a state of manhood, it would have been to yours, to have continued in a state of childhood."
This remark re-established the reign of silence, which continued undisturbed, till some children ran out from a few miserable-looking huts, which stood near the roadside, and followed the coach for a considerable distance, attempting to excite our generosity, by their piteous moans, and antic gestures. "There, Sir," said Mr. Sykes, "If you look out, you will see the picture of perfect happiness." Our sagacious Friend, who appeared to have high purposes revolving in his breast when not engaged in conversation, was rather startled by this observation, as he had not seen the group of juvenile beggars, by which we were annoyed; but on looking out, as requested, he shrewdly replied, "I was not aware that perfect happiness was reduced so low in life, as to become a common beggar." "Poverty, Sir," said Mr. Sykes, "is no disgrace, and poor people are happy as well as rich." "Very true," replied the Friend; "but it is a disgrace to any parents, to train up their children to the practice of begging. These children certainly look healthy and sprightly, but if thou wert to be present when they return from an unsuccessful race, thou wouldest see a picture of perfect sorrow." "Well," said Mr. Sykes, "they shall have one happy day," and immediately tossed out a few halfpence. "Now," said the Friend, "if thou wilt look back, probably thou wilt see a violent contention between them; some crying because unable to get the prize, and some fighting over the division of the spoil." "I suppose, Sir," Mr. Sykes remarked sarcastically, "no one ever fought over any of your scattered gifts." "I never saw any," the Friend replied, "as I am not in the habit of scattering my gifts with an indiscriminate hand; nor do I approve of those acts, misnamed charitable, which have an evil tendency." "But, Sir," said Mr. Sykes, "what evil can result from giving a few pence to some poor miserable-looking boys and girls?" "Why," replied the Friend, "thou hast seen one evil in the contention which immediately followed, but this is not the greatest; these children who are initiated into the begging system at such an early period of life, are taught the art of deception; they are thrown off from the resources of industry and frugality, on the precarious supplies of charity; and if from the influence of vagrancy, they are not led to thieving, they will never feel any reluctance to receive support from the parish rate. Charity is a virtue which we all admire, and which we ought to cultivate; but I have long thought, that where its bounties are not administered with discretion, society sustains more injury, than it derives advantage." "Discretion! O yes, discretion!" said Mr. Sykes, "is a great virtue; with Sir John Falstaff it is the better part of valour, with you of charity; but in my opinion it is more frequently an apology for cowardice, or for covetousness."
JAMES GODWIN. W. L. THOMAS.
MISTAKEN CHARITY.—MR. SYKES' THEORY REFUTED.
Vol. ii. p. 55.
We soon after parted with Mr. Sykes, when our sage Friend addressing himself to Mr. Lewellin, said, "I have no doubt but the passenger who has just left us has some excellencies, but he does not excel in the art of rendering himself agreeable, an art which few learn, and fewer practise; but it is one of great importance to personal dignity and relative comfort."
His place in the coach was soon occupied by a young man in a red coat, who was going to a fox-hunt near M——. He was very loquacious, but his conversation turned principally on horses, and dogs, and game, and the various qualifications of a good shot. Mr. Lewellin made several efforts to introduce other topics, but he could not succeed, as no pointer ever stood truer to his bird, than he did to his favourite theme. He told us of his hair-breadth escapes, of the fatigues which he had endured, and the feats which he had achieved, with as much glee as the huntsman throws off at a chase; and dwelt with peculiar delight on his good fortune the preceding day, when out of twenty-five who started, he was the only one in at the death, and exhibited the brush as the proud memorial of his honour. After he had told and re-told his tales, which gave no one pleasure but himself, he fell into a dead silence, hummed "Old Towler," and commenced beating a sort of tattoo with his fingers on the coach window. At length, turning himself to the Friend who sat by his side, and whose patriarchal simplicity appeared to amuse him, he said, with an air of low satire, "I believe, Sir, your sect are not much given to such sports?" "Why, no," replied the Friend, "we have too much humanity, to attempt to extract pleasure from the sports which inflict torture on dumb animals." "I have read," said the sportsman, "all your objections; but, Sir, they have no point—they don't hit the mark—nature points to game, and we are to follow. I love the sound of the horn, more than the silence of meditation." "I have no doubt," said the Friend, "that thou dost, but thou shouldst remember, that some prefer silence, to noise." "I take you, Sir; you intend to say, that you would rather have silence, than my conversation." "I have no objection," the Friend replied, "to conversation, when it is interesting or profitable, but thou must be aware, that the present company take no interest in the detail of thy field achievements." "Well, Sir," said the sportsman, "I have no objection to turn the conversation to a graver subject; and as I am a young man, just beginning to turn my attention to religion, you will permit me to ask you one question, which puzzles me. It is this, Sir: As we have so many religions in this kingdom, which is the best?" "Why," said the Friend, "that which makes the simple wise, and teaches young men to cultivate the grace of modesty." "Very smart, Sir: then you think such a religion would do me good?" "I think it would."
When the sportsman left us, his place was immediately occupied by a gentleman who, as I afterwards learned, had lately returned to England, after an absence of many years. He was an interesting and intelligent looking man; and I flattered myself from his general appearance, that we should have agreeable society during the rest of our journey. Nor was I disappointed. He was rather reserved at first, but after Mr. Lewellin and I had engaged for some time in a desultory conversation, he fell in with us, and willingly contributed his share. There is a strong propensity in some minds to sacrifice truth, in narration and description, especially when relating their own adventures. They will not utter direct and palpable falsehood, but they are so accustomed to exaggeration and high colouring, that a man who respects his own reputation will never venture to repeat their statements. Their design is to produce effect, and hence they often leave the beaten path of sober truth to amuse or astonish their hearers with the fanciful or the extravagant. But nothing of this kind was visible in our companion; as he gave us no description of persons, of places, or of things, which staggered our belief. He had sailed on the boisterous sea, without having just escaped the horrors of shipwreck; he had passed through woods and mountains, without encountering brigands or assassins; he had resided in crowded cities, and had traversed lonely wastes, where he met with no flattering attentions from the great, or rude insults from the vulgar. He had travelled through the greater part of Europe, had visited the East and West Indies, and had spent the last two years in America: but intended now to fix his abode in his native country, where he said he hoped to rest in the same grave with his fathers.
"You have seen, Sir," I remarked, "a great part of the world; but as you intend to fix your final residence in Old England, I take for granted that you have not discovered any country which rivals her in your estimation."
"No, Sir," he replied, "I have not. I love England—I love her changing seasons, and her fruitful soil—her fine national character—her political constitution, and that spirit of liberty, both civil and religious, which she cherishes and which she diffuses—I love everything that is English; and I disown the Briton who is not enthusiastic in the praise of his country."
"The love of liberty," I remarked, "is a passion which gives a peculiar and powerful energy to our national character; but you must confess, Sir, that this passion is not exclusively ours. America cherishes it with an equal degree of ardour."
"Yes, Sir," he replied, "she does, but her love of liberty is a selfish passion. She has fought for her own freedom, and she has won the laurels, but she continues to enslave others. When the foot of a poor captive touches the soil of Britain, his chains burst from around him; his life is taken under the protection of the law; no one can insult him with impunity; he is as safe in his hut, as the lordly baron is within the walls of his castle. But in the United States of America, there are upwards of three millions of human beings, now living in a state of slavery, bought and sold like cattle—subjected to the cruelty of men, in whose bosoms every atom of humanity has long since been annihilated. What, Sir, is freedom, where all are not free—where the greatest of God's blessings is limited with impious caprice to the colour of the skin? Having bled at every pore, rather than submit to wear the yoke of a foreign authority, why does she not, amid all her prosperity and improvement, act a just and generous part towards her black population? She is worse than the chief butler of Pharaoh, who, when he had gained his freedom, merely forgot his fellow-prisoner: but she remembers those who were once in bondage with her, and rivets the chains of slavery still closer upon them. She may vaunt herself on the love of liberty, and on her rising greatness in the scale of nations; but as long as the groans of three millions of human beings resound through her land without obtaining redress, she will have a badge of infamy affixed to her national character, from which no virtues will ever redeem her. We did a noble deed when we abolished the slave-trade, but we did a still nobler deed when we abolished slavery. We have thus set America a good example, which, in spite of all opposition, she will some day follow."
We were very much pleased with the polite manners and the interesting conversation of this gentleman, who formed a striking contrast to our other coach companions. On taking leave of him at the Swan with two Necks, we exchanged cards, when we found that the stranger's name was Wilcox, and he exacted a promise from me that I would call and see him before I left London.
A few days after this, as I sat in Mr. Lewellin's front parlour listening to the strange cries of London, and observing the countenances of the numerous pedestrians, who, with hurried steps, passed to and fro, as though each was intent on some great purpose, I saw the postman at the door, who brought me a letter, which on opening I found to be from our interesting fellow-traveller, requesting that we would dine with him on the following day. We accepted the invitation, and spent a very pleasant evening together.
On this occasion Mr. Wilcox informed us that he had been pressed to sign a petition for the repeal of the Maynooth grant; but had declined doing so, because he knew nothing about its origin, or the reasons which induced the government to make it; adding that, as a general rule, he thought America acted more wisely than we do on all such questions; she repudiates a state religion, and therefore leaves every religious sect to act and provide for itself. I then gave him a brief history of the matter as follows:—On the 14th of January, 1794, the Roman Catholics of Ireland presented a memorial to the government, praying for permission to erect a college for the education of their priests, who, up to this time, had been compelled to get their education in foreign countries; stating in their memorial, that they were both able and willing to build the college, and defray its current expenditure at their own expense. Their prayer was granted: and to their astonishment the Irish Parliament voted a grant of £8000 per annum towards its support, which in the year 1807 was increased to £13,000. No pledge was given that it should be a permanent grant, and as a proof of this, in the year 1799 it was withheld altogether, and during that year they were compelled to do what they said, when they declared that they were able and willing to defray its expenses by their own voluntary contributions.[9]
"It seems somewhat strange," said Mr. Wilcox, "that the government should vote a large sum of money, when they are told that it is neither expected nor needed. To account for such an act of profligate expenditure, we must suppose there was a strong undercurrent of political influence forcing them to do so."
"Why, Sir, the fact is, that Ireland was at this time, and for a long time after, in a strongly excited state; one outburst of popular tumult succeeded another, with so much rapidity and violence, that our leading statesmen, both Whigs and Tories, became alarmed, and they hit upon the expedient of attempting to conciliate the priests, by proposing to take their church into union with the state, and thus render them independent of the voluntary contributions of their people; and this munificent generosity in behalf of the Maynooth College, was the gilded bait of allurement. However, that projected union is now abandoned as a Utopian vagary; for the Roman Catholics disdain to come into ecclesiastical fellowship with Protestants, and therefore common sense requires, that as they are resolved to stand by themselves, they should be left to do what they said they were able and willing to do—educate and support their clergy by their own contributions."
"I think the principle is bad," said Mr. Wilcox, "both politically and morally, which compels one sect to educate and support the clergy of another sect. There is an outrage committed on the conscience of an enlightened Protestant, if he be compelled to contribute to the education and support of the Roman Catholic clergy, not simply because they are the ministers of another church, but because they are ministers who, in his estimation, reject the essential doctrines of Christianity, and substitute in their place, dangerous and fatal heresies; and not only so, but he believes, and their past history confirms him in the belief, that they constitute the vital, the most active, and the most unscrupulous part of an organized conspiracy, whose object is to extinguish both civil and religious liberty throughout the world."
"Toleration," said Mr. Lewellin, "is all that such a dangerous set of men ought to receive under a Protestant government, and to that I should not object; but it is an act of legalized injustice to compel me to pay for the training and comfortable support of Roman Catholic priests."
Mr. Wilcox remarked, "We don't punish the footpad till he has committed his crime; but we should deem the wealthy traveller a maniac at large, who would voluntarily contribute towards the training of such desperadoes. I will certainly, now that I understand the matter, sign for the repeal of the grant, and do all in my power to hasten it. Indeed, I would not give my vote to any parliamentary candidate, unless he pledged himself against the continuance of this very obnoxious grant."
"My attachment to Christianity," said Mr. Lewellin, "makes me revolt against this offensive grant, as my loyalty to our queen would make me abhor a proposition to contribute to the training of traitors, to subvert her throne and bring her to the block."[10]