The Minister's Wooing. Гарриет Бичер-Стоу
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of the ladder but the highest, and then, pointing to its hopeless splendour, said to the world, ‘Go up thither and be saved!’
Short of that absolute self-abnegation, that unconditional surrender to the Infinite, there was nothing meritorious—because, if that were commanded, every moment of refusal was rebellion. Every prayer, not based on such consecration, he held to be an insult to the Divine Majesty;—the reading of the Word, the conscientious conduct of life, the performance of the duties of man to man, being, without this, the deeds of a creature in conscious rebellion to its Eternal Sovereign, were all vitiated and made void. Nothing was to be preached to the sinner, but his ability and obligation to rise immediately to this height.
It is not wonderful that teaching of this sort should seem to many unendurable, and that the multitude should desert the preacher with the cry, ‘This is an hard saying; who can hear it?’ The young and gay were wearied by the dryness of metaphysical discussions which to them were as unintelligible as a statement of the last results of the mathematician to the child commencing the multiplication-table. There remained around him only a select circle—shrewd, hard thinkers, who delighted in metaphysical subtleties—deep-hearted, devoted natures, who sympathized with the unworldly purity of his life, his active philanthropy and untiring benevolence—courageous men, who admired his independence of thought and freedom in breasting received opinions—and those unperceiving, dull, good people who are content to go to church anywhere as convenience and circumstances may drift them—people who serve, among the keen-feeling and thinking portion of the world, much the same purpose as adipose matter in the human system, as a soft cushion between the nerves of feeling and the muscles of activity.
There was something affecting in the pertinacity with which the good Doctor persevered in saying his say to his discouraging minority of hearers. His salary was small; his meeting-house, damaged during the Revolutionary struggle, was dilapidated and forlorn—fireless in winter, and in summer admitting a flood of sun and dust through those great windows which formed so principal a feature in those first efforts of Puritan architecture.
Still, grand in his humility, he preached on—and as a soldier never asks why, but stands at apparently the most useless post, so he went on from Sunday to Sunday, comforting himself with the reflection that no one could think more meanly of his ministrations than he did himself. ‘I am like Moses only in not being eloquent,’ he said in his simplicity. ‘My preaching is barren and dull, my voice is hard and harsh; but then the Lord is a Sovereign, and may work through me. He fed Elijah once through a raven, and he may feed some poor wandering soul through me.’
The only mistake made by the good man was that of supposing that the elaboration of theology was preaching the gospel. The gospel he was preaching constantly, by his pure, unworldly living, by his visitations to homes of poverty and sorrow, by his searching out of the lowly African slaves, his teaching of those whom no one else in those days had thought of teaching, and by the grand humanity, outrunning his age, in which he protested against the then admitted system of slavery and the slave-trade. But when, rising in the pulpit, he followed trains of thought suited only to the desk of the theological lecture-room, he did it blindly, following that law of self-development by which minds of a certain amount of fervour must utter what is in them, whether men will hear or whether they will forbear.
But the place where our Doctor was happiest was his study. There he explored, and wandered, and read, and thought, and lived a life as wholly ideal and intellectual as heart could conceive.
And could Love enter a reverend doctor’s study, and find his way into a heart empty and swept of all those shreds of poetry and romance in which he usually finds the material of his incantations? Even so;—but he came so thoughtfully, so reverently, with so wise and cautious a footfall, that the good Doctor never even raised his spectacles to see who was there. The first that he knew, poor man, he was breathing an air of strange and subtile sweetness—from what Paradise he never stopped his studies to inquire. He was like a great, rugged elm, with all its lacings and archings of boughs and twigs, which has stood cold and frozen against the metallic blue of winter sky, forgetful of leaves, and patient in its bareness, calmly content in its naked strength and crystalline definiteness of outline. But in April there is a rising and stirring within the grand old monster—a whispering of knotted buds, a mounting of sap coursing ethereally from bough to bough with a warm and gentle life; and though the old elm knows it not, a new creation is at hand. Just so, ever since the good man had lived at Mrs. Scudder’s, and had the gentle Mary for his catechumen, a richer life seemed to have coloured his thoughts—his mind seemed to work with a pleasure never felt before.
Whoever looked on the forehead of the good Doctor must have seen the squareness of ideality giving marked effect to its outline. As yet ideality had dealt only with the intellectual and invisible, leading to subtile refinements of argument and exalted ideas of morals. But there was lying in him, crude and unworked, a whole mine of those artistic feelings and perceptions which are awakened and developed only by the touch of beauty. Had he been born beneath the shadow of the great Duomo of Florence, where Giotto’s Campanile rises like the slender stalk of a celestial lily, where varied marbles and rainbow glass and gorgeous paintings and lofty statuary call forth, even from childhood, the soul’s reminiscences of the bygone glories of its pristine state, his would have been a soul as rounded and full in its sphere of faculties as that of Da Vinci or Michael Angelo. But of all that he was as ignorant as a child; and the first revelation of his dormant nature was to come to him through the face of woman—that work of the Mighty Master which is to be found in all lands and ages.
What makes the love of a great mind something fearful in its inception is, that it is often the unsealing of a hitherto undeveloped portion of a large and powerful being: the woman may or may not seem to other eyes adequate to the effect produced, but the man cannot forget her, because with her came a change which makes him for ever a different being. So it was with our friend. A woman it was that was destined to awaken in him all that consciousness which music, painting, poetry awaken in more evenly-developed minds; and it is the silent breathing of her creative presence that is even now creating him anew, while as yet he knows it not.
He never thought, this good old soul, whether Mary were beautiful or not; he never even knew that he looked at her; nor did he know why it was that the truths of his theology, when uttered by her tongue, had such a wondrous beauty as he never felt before. He did not know why it was, that, when she silently sat by him, copying tangled manuscript for the press, as she sometimes did, his whole study seemed so full of some divine influence, as if, like St. Dorothea, she had worn in her bosom, invisibly, the celestial roses of Paradise. He recorded honestly in his diary what marvellous freshness of spirit the Lord had given him, and how he seemed to be uplifted in his communings with heaven, without once thinking from the robes of what angel this sweetness had exhaled.
On Sundays, when he saw good Mrs. Jones asleep, and Simon Brown’s hard, sharp eyes, and Deacon Twitchel mournfully rocking to and fro, and his wife handing fennel to keep the children awake, his eye glanced across to the front gallery, where one earnest young face, ever kindling with feeling and bright with intellect, followed on his way, and he felt uplifted and comforted. On Sunday mornings, when Mary came out of her little room, in clean white dress, with her singing-book and psalm-book in her hands, her deep eyes solemn from recent prayer, he thought of that fair and mystical bride, the Lamb’s wife, whose union with her Divine Redeemer in a future millenial age was a frequent and favourite subject of his musings; yet he knew not that this celestial bride, clothed in fine linen, clean and white, veiled in humility and meekness, bore in his mind those earthly features. No, he never had dreamed of that! But only after she had passed by, that mystical vision seemed to him more radiant, more easy to be conceived.
It is said that, if a grape-vine be planted in the neighbourhood of a well, its roots, running silently under ground, wreathe themselves in a network around the cold clear waters, and the vine’s putting on outward greenness and unwonted clusters and fruit is all that tells where every root and fibre of its being has been silently stealing. So those loves are most fatal, most absorbing, in which, with unheeded quietness, every thought and fibre of our life twines gradually around some human soul, to us the unsuspected well-spring of our being. Fearful it is, because so often the vine must be uprooted, and