The Minister's Wooing. Гарриет Бичер-Стоу

concord hath Christ with Belial? or what part hath he that believeth with an infidel?” ’

      ‘Mother, James is not an infidel.’

      ‘He certainly is an unbeliever, Mary, by his own confession; but then God is a Sovereign and hath mercy on whom He will. You do right to pray for him; but if he does not come out on the Lord’s side, you must not let your heart mislead you. He is going to be gone three years, and you must try to think as little of him as possible;—put your mind upon your duties, like a good girl, and God will bless you. Don’t believe too much in your power over him:—young men, when they are in love, will promise anything, and really think they mean it; but nothing is a saving change, except what is wrought in them by sovereign grace.’

      ‘But, mother, does not God use the love we have to each other as a means of doing us good? Did you not say that it was by your love to father that you first were led to think seriously?’

      ‘That is true, my child,’ said Mrs. Scudder, who, like many of the rest of the world, was surprised to meet her own words walking out on a track where she had not expected them, but was yet too true of soul to cut their acquaintance because they were not going the way of her wishes. ‘Yes, all that is true; but yet, Mary, when one has but one little ewe lamb in the world, one is jealous of it. I would give all the world, if you had never seen James. It is dreadful enough for a woman to love anybody as you can, but it is more to love a man of unsettled character and no religion. But then the Lord appoints all our goings: it is not in man that walketh to direct his steps;—I leave you, my child, in His hands.’ And, with one solemn and long embrace, the mother and daughter parted for the night.

      It is impossible to write a story of New England life and manners for a thoughtless, shallow-minded person. If we represent things as they are, their intensity, their depth, their unworldly gravity and earnestness, must inevitably repel lighter spirits, as the reverse pole of the magnet drives off sticks and straws.

      In no other country were the soul and the spiritual life ever such intense realities, and everything contemplated so much (to use a current New-England phrase) ‘in reference to eternity.’ Mrs. Scudder was a strong clear-headed, practical woman. No one had a clearer estimate of the material and outward life, or could more minutely manage its smallest item; but then a tremendous, eternal future had so weighed down and compacted the fibres of her very soul, that all earthly things were but as dust in comparison to it. That her child should be one elected to walk in white, to reign with Christ when earth was a forgotten dream, was her one absorbing wish; and she looked on all the events of life only with reference to this. The way of life was narrow, the chances in favour of any child of Adam infinitely small; the best, the most seemingly pure and fair, was by nature a child of wrath, and could be saved only by a sovereign decree, by which it should be plucked as a brand from the burning. Therefore it was, that, weighing all things in one balance, there was the sincerity of her whole being in the dread which she felt at the thought of her daughter’s marriage with an unbeliever.

      Mrs. Scudder, after retiring to her room, took her Bible, in preparation for her habitual nightly exercise of devotion, before going to rest. She read and re-read a chapter, scarce thinking what she was reading—aroused herself—and then sat with the book in her hand in deep thought. James Marvyn was her cousin’s son, and she had a strong feeling of respect and family attachment for his father. She had, too, a real kindness for the young man, whom she regarded as a well-meaning, wilful youngster; but that he should touch her saint, her Mary, that he should take from her the daughter who was her all, really embittered her heart towards him.

      ‘After all,’ she said to herself, ‘there are three years—three years in which there will be no letters, or perhaps only one or two—and a great deal may be done in three years, if one is wise;’—and she felt within herself an arousing of all the shrewd womanly and motherly tact of her nature to meet this new emergency.

CHAPTER VI.

       THE DOCTOR.

       Table of Contents

      It is seldom that man and woman come together in intimate association, unless influences are at work more subtle and mysterious than the subjects of them dream. Even in cases where the strongest ruling force of the two sexes seems out of the question, there is still something peculiar and insidious in their relationship. A fatherly old gentleman, who undertakes the care of a sprightly young girl, finds, to his astonishment, that little Miss spins all sorts of cobwebs round him. Grave professors and teachers cannot give lessons to their female pupils just as they give them to the coarser sex; and more than once has the fable of ‘Cadenus and Vanessa’ been acted over by the most unlikely performers.

      The Doctor was a philosopher, a metaphysician, a philanthropist, and in the highest and most earnest sense a minister of good on earth. The New England clergy had no sentimental affectation of sanctity that segregated them from wholesome human relations; and, consequently, our good Doctor had always resolved, in a grave and thoughtful spirit, at a suitable time in his worldly affairs, to choose unto himself a helpmeet. Love, as treated of in romances, he held to be a foolish and profane matter, unworthy the attention of a serious and reasonable creature. All the language of poetry on this subject was to him an unknown tongue. He contemplated the entrance on married life somewhat in this wise:—That at a time and place suiting, he should look out unto himself a woman of a pleasant countenance and of good repute, a zealous, earnest Christian, and well skilled in the items of household management, whom, accosting as a stranger and pilgrim to a better life, he should loyally and lovingly entreat, as Isaac did Rebekah, to come under the shadow of his tent and be a helpmeet unto him in what yet remained of this mortal journey. But straitened circumstances, and the unsettled times of the Revolution, in which he had taken an earnest and zealous part, had delayed to a late bachelorhood the fulfilment of this resolution.

      When once received under the shadow of Mrs. Scudder’s roof, and within the provident sphere of her unfailing housekeeping, all material necessity for an immediate choice was taken away; for he was in exactly that situation dearest to every scholarly and thoughtful man, in which all that pertained to the outward life appeared to rise under his hand at the moment he wished for it, without his knowing how or why.

      He was not at the head of a prosperous church and society, rich and well-to-do in the world—but, as the pioneer leader of a new theology, in a country where theology was the all-absorbing interest, he had to breast the reaction that ever attends the advent of new ideas. His pulpit talents, too, were unattractive. His early training had been all logical, not in the least æsthetic; for, like the ministry of his country generally, he had been trained always to think more of what he should say than of how he should say it. Consequently, his style, though not without a certain massive greatness, which always comes from largeness of nature, had none of those attractions by which the common masses are beguiled into thinking. He gave only the results of thought, not its incipient processes; and the consequence was, that few could follow him. In like manner, his religious teachings were characterized by an ideality so high as quite to discourage ordinary virtue.

      There is a ladder to heaven, whose base God has placed in human affections, tender instincts, symbolic feelings, sacraments of love, through which the soul rises higher and higher, refining as she goes, till she outgrows the human, and changes, as she rises, into the image of the divine. At the very top of this ladder, at the threshold of Paradise, blazes dazzling and crystalline that celestial grade where the soul knows self no more, having learned, through a long experience of devotion, how blest it is to lose herself in that eternal Love and Beauty of which all earthly fairness and grandeur are but the dim type, the distant shadow. This highest step, this saintly elevation, which but few selectest spirits ever on earth attain, to raise the soul to which the Eternal Father organized every relation of human existence and strung every chord of human love, for which this world is one long discipline, for which the soul’s human education is constantly varied, for which it is now torn by sorrow, now flooded by joy, to which all its multiplied powers tend with upward hands of dumb and ignorant aspiration—this Ultima Thule of virtue had been seized upon by our