Phoebe, Junior

liberally to missionary societies, far more liberally than the people in St. Paul’s close by did to the S.P.G. They had everything of the best in the chapel, as they had in their houses. They no more economized on their minister than they did on their pew-cushions, and they spent an amount of money on their choir which made the singing-people at St. Paul’s gnash their teeth. From all this it will be seen that the atmosphere of the Crescent Chapel was of a very distinct and individual kind. It was a warm, luxurious air, perfumy, breathing of that refinement which is possible to mere wealth. I do not say there might not be true refinement besides, but the surface kind, that which you buy from upholsterers and tailors and dressmakers, which you procure ready made at schools, and which can only be kept up at a very high cost, abounded and pervaded the place. Badly dressed people felt themselves out of place in that brilliant sanctuary; a muddy footprint upon the thick matting in the passages was looked at as a crime. Clean dry feet issuing out of carriage or cab kept the aisles unstained, even on the wettest day. We say cab, because many of the people who went to the Crescent Chapel objected to take out their own carriages or work their own horses on Sunday; and there were many more who, though they did not possess carriages, used cabs with a freedom incompatible with poverty. As a general rule, they were much better off than the people at St. Paul’s, more universally prosperous and well-to-do. And they were at the same time what you might safely call well-informed people⁠—people who read the newspapers, and sometimes the magazines, and knew what was going on. The men were almost all liberal in politics, and believed in Mr. Gladstone with enthusiasm; the women often “took an interest” in public movements, especially of a charitable character. There was less mental stagnation among them probably than among many of their neighbours. Their life was not profound nor high, but still it was life after a sort. Such was the flock which had invited Mr. Beecham to become their pastor when he reached the climax of his career. They gave him a very good salary, enough to enable him to have a handsome house in one of the terraces overlooking Regent’s Park. It is not a fashionable quarter, but it is not to be despised in any way. The rooms were good-sized and lofty, and sometimes have been known to suffice for very fine people indeed, a fact which the Beechams were well aware of; and they were not above the amiable weakness of making it known that their house was in a line with that of Lady Cecilia Burleigh. This single fact of itself might suffice to mark the incalculable distance between the Reverend Mr. Beecham of the Crescent Chapel, and the young man who began life as minister of Salem in Carlingford. And the development outside was not less remarkable than the development within.

It is astonishing how our prejudices change from youth to middle age, even without any remarkable interposition of fortune; I do not say dissipate, or even dispel, which is much more doubtful⁠—but they change. When Mr. and Mrs. Beecham commenced life, they had both the warmest feeling of opposition to the Church and everything churchy. All the circumstances of their lives had encouraged this feeling. The dislike of the little for the great, the instinctive opposition of a lower class towards the higher, intensified that natural essence of separatism, that determination to be wiser than one’s neighbour, which in the common mind lies at the bottom of all dissent. In saying this we no more accuse Dissenters in religion than Dissenters in politics, or in art, or in criticism. The first dissenter in most cases is an original thinker, to whom his enforced departure from the ways of his fathers is misery and pain. Generally he has a hard struggle with himself before he can give up, for the superlative truth which has taken possession of him, all the habits, the pious traditions of his life. He is the real Nonconformist⁠—half martyr, half victim, of his convictions. But that Nonconformity which has come to be the faith in which a large number of people are trained is a totally different business, and affects a very different kind of sentiments. Personal and independent conviction has no more to do with it than it has to do with the ardour of a Breton peasant trained in deepest zeal of Romanism, or the unbounded certainty of any other traditionary believer. For this reason we may be allowed to discuss the changes of feeling which manifested themselves in Mr. and Mrs. Beecham without anything disrespectful to Nonconformity. Not being persons of original mind, they were what their training and circumstances, and a flood of natural influences, made them. They began life, feeling themselves to be of a hopelessly low social caste, and believing themselves to be superior to their superiors in that enlightenment which they had been brought up to believe distinguished the connection. The first thing which opened their minds to a dawning doubt whether their enlightenment was, in reality, so much greater than that of their neighbours, was the social change worked in their position by their removal from Carlingford. In the great towns of the North, Dissent attains its highest social elevation, and Chapel people are no longer to be distinguished from Church people except by the fact that they go to Chapel instead of Church, a definition so simple as to be quite overwhelming to the unprepared dissenting intelligence, brought up in a little Tory borough, still holding for Church and Queen. The amazing difference which this made in the sentiments of Mrs. Phoebe Beecham, née Tozer, it is quite impossible to describe. Her sudden introduction to “circles” which Mrs. Pigeon had never entered, and to houses at