The father had been telling the daughter how he had mourned and wept when his boys were taken from him, never thinking at all of the girl who was left him.

"And now," he said, "I would not part with my Dorothy to have them back the finest boys in the world. What would my old age be without you, my darling?"

Dorothy's heart beat high. Surely there must be a Father in heaven too! They walked a while in a great silence, for the heart of each was full. And all the time scarce an allusion had been made to the money.

As they returned they passed the new house, at some distance, on the highest point in the park. It stood unfinished, with all its windows boarded up.

"The walls of that house," said Mr. Drake, "were scarcely above ground when I came to Glaston. So they had been for twenty years, and so they remained until, as you remember, the building was recommenced some three or four years ago. Now, again, it is forsaken, and only the wind is at home in it."

"They tell me the estate is for sale," said Dorothy. "Those building-lots, just where the lane leads into Pine street, I fancy belong to it."

"I wish," returned her father, "they would sell me that tumble-down place in the hollow they call the Old House of Glaston. I shouldn't mind paying a good sum for it. What a place it would be to live in! And what a pleasure there would be in the making of it once more habitable, and watching order dawn out of neglect!"

"It would be delightful," responded Dorothy. "When I was a child, it was one of my dreams that that house was my papa's—with the wild garden and all the fruit, and the terrible lake, and the ghost of the lady that goes about in the sack she was drowned in. But would you really buy it, father, if you could get it?"

"I think I should, Dorothy," answered Mr. Drake.

"Would it not be damp—so much in the hollow? Is it not the lowest spot in the park?"

"In the park—yes; for the park drains into it. But the park lies high; and you must note that the lake, deep as it is—very deep, yet drains into the Lythe. For all they say of no bottom to it, I am nearly sure the deepest part of the lake is higher than the surface of the river. If I am right, then we could, if we pleased, empty the lake altogether—not that I should like the place nearly so well without it. The situation is charming—and so sheltered!—looking full south—just the place to keep open house in!"

"That is just like you, father!" cried Dorothy, clapping her hands once and holding them together as she looked up at him. "The very day you are out of prison, you want to begin to keep an open house!—Dear father!"

"Don't mistake me, my darling. There was a time, long ago, after your mother was good enough to marry me, when—I am ashamed to confess it even to you, my child—I did enjoy making a show. I wanted people to see, that, although I was a minister of a sect looked down upon by the wealthy priests of a worldly establishment, I knew how to live after the world's fashion as well as they. That time you will scarcely recall, Dorothy?"

"I remember the coachman's buttons," answered Dorothy.

"Well! I suppose it will be the same with not a few times and circumstances we may try to recall in the other world. Some insignificant thing will be all, and fittingly too, by which we shall be able to identify them.—I liked to give nice dinner parties, and we returned every invitation we accepted. I took much pains to have good wines, and the right wines with the right dishes, and all that kind of thing—though I dare say I made more blunders than I knew. Your mother had been used to that way of living, and it was no show in her as it was in me. Then I was proud of my library and the rare books in it. I delighted in showing them, and talking over the rarity of this edition, the tallness of that copy, the binding, and such-like follies. And where was the wonder, seeing I served religion so much in the same way—descanting upon the needlework that clothed the king's daughter, instead of her inward glory! I do not say always, for I had my better times. But how often have I not insisted on the mint and anise and cummin, and forgotten the judgment, mercy and faith! How many sermons have I not preached about the latchets of Christ's shoes, when I might have been talking about Christ himself! But now I do not want a good house to make a show with any more: I want to be hospitable. I don't call giving dinners being hospitable. I would have my house a hiding-place from the wind, a covert from the tempest. That would be to be hospitable. Ah! if your mother were with us, my child! But you will be my little wife, as you have been for so many years now.—God keeps open house; I should like to keep open house.—I wonder does any body ever preach hospitality as a Christian duty?"

"I hope you won't keep a butler, and set up for grand, father," said Dorothy.

"Indeed I will not, my child. I would not run the risk of postponing the pleasure of the Lord to that of inhospitable servants. I will look to you to keep a warm, comfortable, welcoming house, and such servants only as shall be hospitable in heart and behavior, and make no difference between the poor and the rich."

"I can't feel that any body is poor," said Dorothy, after a pause, "except those that can't be sure of God.—They are so poor!" she added.

"You are right, my child!" returned her father. "It was not my poverty—it was not being sure of God that crushed me.—How long is it since I was poor, Dorothy?"

"Two days, father—not two till to-morrow morning."

"It looks to me two centuries. My mind is at ease, and I have not paid a debt yet! How vile of me to want the money in my own hand, and not be content it should be in God's pocket, to come out just as it was wanted! Alas! I have more faith in my uncle's leavings than in my Father's generosity! But I must not forget gratitude in shame. Come, my child—no one can see us—let us kneel down here on the grass and pray to God who is in yon star just twinkling through the gray, and in my heart and in yours, my child."

I will not give the words of the minister's prayer. The words are not the prayer. Mr. Drake's words were commonplace, with much of the conventionality and platitude of prayer-meetings. He had always objected to the formality of the Prayer-book, but the words of his own prayers without book were far more formal; the prayer itself was in the heart, not on the lips, and was far better than the words. But poor Dorothy heard only the words, and they did not help her. They seemed rather to freeze than revive her faith, making her feel as if she never could believe in the God of her father. She was too unhappy to reason well, or she might have seen that she was not bound to measure God by the way her father talked to him—that the form of the prayer had to do with her father, not immediately with God—that God might be altogether adorable, notwithstanding the prayers of all heathens and of all saints.

Their talk turned again upon the Old House of Glaston.

"If it be true, as I have heard ever since I came," said Mr. Drake, "that Lord de Barre means to pull down the house and plow up the garden, and if he be so short of money as they say, he might perhaps take a few thousands for it. The Lythe bounds the estate, and there makes a great loop, so that a portion might be cut off by a straight line from one arm of the curve to the other, which would be quite outside the park. I will set some inquiry on foot. I have wished for a long time to leave the river, only we had a lease. The Old House is nothing like so low as the one we are in now. Besides, as I propose, we should have space to build, if we found it desirable, on the level of the park."

When they reached the gate on their return, a second dwarfish figure, a man, pigeon-chested, short-necked, and asthmatic—a strange, gnome-like figure, came from the lodge to open it. Every body in Glaston knew Polwarth the gatekeeper.

"How is the asthma to-night, Mr. Polwarth?" said the pastor. He had not yet got rid of the tone in which in his young days he had been accustomed to address the poor of his flock—a tone half familiar, half condescending. To big ships barnacles will stick—and may add weeks to the length of a voyage too.

"Not very bad, thank you, Mr. Drake. But, bad or not, it is always a friendly devil," answered the little man.

"I am ast—— a little surprised to hear you use such——express yourself so, Mr. Polwarth," said the minister.

The little man laughed a quiet, huskily melodious, gently merry laugh.

"I am not original in the idea, and scarcely so in my way of expressing it. I am sorry you don't like it, Mr. Drake," he said. "I found it in the second epistle to the Corinthians last night, and my heart has been full of it ever since. It is surely no very bad sign if the truth should make us merry at a time! It ought to do so, I think, seeing merriment is one of the lower forms of bliss."

"I am at a loss to understand you, Mr. Polwarth," said the minister.

"I beg your pardon, Mr. Drake. I will come to the point. In the passage I refer to St. Paul says: 'There was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure:'—am I not right in speaking of such a demon as a friendly one? He was a gift from God."

"I had not observed—that is, I had not taken particular notice of the unusual combination of phrases in the passage," answered Mr. Drake. "It is a very remarkable one, certainly. I remember no other in which a messenger of Satan is spoken of as being given by God."

"Clearly, sir, St. Paul accepted him as something to be grateful for, so soon as his mission was explained to him; and after that, who is to say what may not be a gift of God! It won't do to grumble at any thing—will it, sir?—when it may so unexpectedly turn out to be given to us by God. I begin to suspect that never, until we see a thing plainly a gift of God, can we be sure that we see it right. I am quite certain the most unpleasant things may be such gifts. I should be glad enough to part with this asthma of mine, if it pleased God it should depart from me; but would I yield a fraction of what it has brought me, for the best lungs in England? I trow not!"

"You are a happy man, Mr. Polwarth—if you can say that and abide by it."

"I am a happy man, sir. I don't know what would come of me sometimes, for very gladness, if I hadn't my good friend, the asthma-devil, to keep me down a bit. Good night, sir," he added, for Mr. Drake was already moving away.

He felt superior to this man, set him down as forward, did not quite approve of him. Always ready to judge involuntarily from externals, he would have been shocked to discover how much the deformity of the man, which caused him discomfort, prejudiced him also against him. Then Polwarth seldom went to a place of worship, and when he did, went to church! A cranky, visionary, talkative man, he was in Mr. Drake's eyes. He set him down as one of those mystical interpreters of the Word, who are always searching it for strange things, whose very insight leads them to vagary, blinding them to the relative value of things. It is amazing from what a mere fraction of fact concerning him, a man will dare judge the whole of another man. In reality, little Polwarth could have carried big Drake to the top of any hill Difficulty, up which, in his spiritual pilgrimage, he had yet had to go panting and groaning—and to the top of many another besides, within sight even of which the minister would never come in this world.

"He is too ready with his spiritual experience, that little man!—too fond of airing it," said the minister to his daughter. "I don't quite know what to make of him. He is a favorite with Mr. Wingfold; but my experience makes me doubtful. I suspect prodigies."

Now Polwarth was not in the habit of airing his religious experiences; but all Glaston could see that the minister was in trouble, and he caught at the first opportunity he had of showing his sympathy with him, offering him a share of the comfort he had just been receiving himself. He smiled at its apparent rejection, and closed the gate softly, saying to himself that the good man would think of it yet, he was sure.

Dorothy took little interest in Polwarth, little therefore in her father's judgment of him. But, better even than Wingfold himself, that poor physical failure of a man could have helped her from under every gravestone that was now crushing the life out of her—not so much from superiority of intellect, certainly not from superiority of learning, but mainly because he was alive all through, because the life eternal pervaded every atom of his life, every thought, every action. Door nor window of his being had a lock to it! All of them were always on the swing to the wind that bloweth where it listeth. Upon occasions when most would seek refuge from the dark sky and gusty weather of trouble, by hiding from the messengers of Satan in the deepest cellar of their hearts, there to sit grumbling, Polwarth always went out into the open air. If the wind was rough, there was none the less life in it: the breath of God, it was rough to blow the faults from him, genial to put fresh energy in him; if the rain fell, it was the water of cleansing and growth. Misfortune he would not know by that name: there was no mis but in himself, and that the messenger of Satan was there to buffet. So long as God was, all was right. No wonder the minister then was incapable of measuring the gate-keeper! But Polwarth was right about him—as he went home he pondered the passage to which he had referred him, wondering whether he was to regard the fortune sent him as a messenger of Satan given to buffet him.



CHAPTER XXVI.

THE SURGERY DOOR.

That Juliet loved Faber as she had at one time resolved never to love man, she no longer attempted to conceal from herself; but she was far from being prepared to confess the discovery to him. His atheism she satisfactorily justified herself in being more ready to pity than to blame. There were difficulties! There were more than difficulties! Not a few of them she did not herself see how to get over! If her father had been alive, then indeed!—children must not break their parents' hearts. But if, as appeared the most likely thing, that father, tenderly as she had loved him, was gone from her forever, if life was but a flash across from birth to the grave, why should not those who loved make the best of it for each other during that one moment "brief as the lightning in the collied night"? They must try to be the more to one another, and the time was so short. All that Faber had ever pleaded was now blossoming at once in her thought. She had not a doubt that he loved her—as would have been enough once at all events. A man of men he was!—noble, unselfish, independent, a ruler of himself, a benefactor of his race! What right had those believers to speak of him as they did? In any personal question he was far their superior. That they undervalued him, came all of their narrow prejudices! He was not of their kind, therefore he must be below them! But there were first that should be last, and last first!

She felt herself no whit worthy of him. She believed herself not for a moment comparable to him! But his infinite chivalry, gentleness, compassion, would be her refuge! Such a man would bear with her weaknesses, love her love, and forgive her sins! If he took her God from her, he must take His place, and be a God-like man to her! Then, if there should be any further truth discoverable, why indeed, as himself said, should they not discover it together? Could they be as likely to discover it apart, and distracted with longing? She must think about it a little longer, though. She could not make up her mind the one way, and would not the other. She would wait and see. She dared not yet. Something might turn up to decide her. If she could but see into his heart for a moment!

All this later time, she had been going to church every Sunday, and listening to sermons in which the curate poured out the energy of a faith growing stronger day by day; but not a word he said had as yet laid hold of one root-fiber of her being. She judged, she accepted, she admired, she refused, she condemned, but she never did. To many souls hell itself seems a less frightful alternative than the agony of resolve, of turning, of being born again; but Juliet had never got so far as that: she had never yet looked the thing required of her in the face. She came herself to wonder that she had made any stand at all against the arguments of Faber. But how is it that any one who has been educated in Christianity, yet does not become the disciple of Jesus Christ, avoids becoming an atheist? To such the whole thing must look so unlike what it really is! Does he prefer to keep half believing the revelation, in order to attribute to it elements altogether unlovely, and so justify himself in refusing it? Were it not better to reject it altogether if it be not fit to be believed in? If he be unable to do that, if he dare not proclaim an intellectual unbelief, if some reverence for father or mother, some inward drawing toward the good thing, some desire to keep an open door of escape, prevent, what a hideous folly is the moral disregard! "The thing is true, but I don't mind it!" What is this acknowledged heedlessness, this apologetic arrogance? Is it a timid mockery, or the putting forth of a finger in the very face of the Life of the world? I know well how foolish words like these must seem to such as Faber, but for such they are not written; they are written for the men and women who close the lids of but half-blinded eyes, and think they do God service by not denying that there is not a sun in the heavens. There may be some denying Christ who shall fare better than they, when He comes to judge the world with a judgment which even those whom He sends from Him shall confess to be absolutely fair—a judgment whose very righteousness may be a consolation to some upon whom it falls heavily.

That night Juliet hardly knew what she had said to Faber, and longed to see him again. She slept little, and in the morning was weary and exhausted. But he had set her the grand example of placing work before every thing else, and she would do as he taught her. So, in the name of her lover, and in spite of her headache, she rose to her day's duty. Love delights to put on the livery of the loved.

After breakfast, as was their custom, Dorothy walked with her to the place where she gave her first lesson. The nearest way led past the house of the doctor; but hitherto, as often as she could frame fitting reason, generally on the ground that they were too early, and must make a little longer walk of it, Juliet had contrived to avoid turning the corner of Mr. Drew's shop. This day, however, she sought no excuse, and they went the natural road. She wanted to pass his house—to get a glimpse of him if she might.

As they approached it, they were startled by a sudden noise of strife. The next instant the door of the surgery, which was a small building connected with the house by a passage, flew open, and a young man was shot out. He half jumped, half fell down the six or eight steps, turned at once, and ran up again. He had rather a refined look, notwithstanding the annoyance and resentment that discomposed his features. The mat had caught the door and he was just in time to prevent it from being shut in his face.

"I will not submit to such treatment, Mr. Faber," cried the youth. "It is not the part of a gentleman to forget that another is one."

"To the devil with your gentleman!" they heard the doctor shout in a rage, from behind the half-closed door. "The less said about the gentleman the better, when the man is nowhere!"

"Mr. Faber, I will allow no man to insult me," said the youth, and made a fierce attempt to push the door open.

"You are a wretch below insult," returned the doctor; and the next moment the youth staggered again down the steps, this time to fall, in awkward and ignominious fashion, half on the pavement, half in the road.

Then out on the top of the steps came Paul Faber, white with wrath, too full of indignation to see person or thing except the object of it.

"You damned rascal!" he cried. "If you set foot on my premises again, it will be at the risk of your contemptible life."

"Come, come, Mr. Faber! this won't do," returned the youth, defiantly, as he gathered himself up. "I don't want to make a row, but—

"You don't want to make a row, you puppy! Then I do. You don't come into my house again. I'll have your traps turned out to you.—Jenkins!—You had better leave the town as fast as you can, too, for this won't be a secret."

"You'll allow me to call on Mr. Crispin first?"

"Do. Tell him the truth, and see whether he'll take the thing up! If I were God, I'd damn you!"

"Big words from you, Faber!" said the youth with a sneer, struggling hard to keep the advantage he had in temper. "Every body knows you don't believe there is any God."

"Then there ought to be, so long as such as you 'ain't got your deserts. You set up for a doctor! I would sooner lose all the practice I ever made than send you to visit woman or child, you heartless miscreant!"

The epithet the doctor really used here was stronger and more contemptuous, but it is better to take the liberty of substituting this.

"What have I done then to let loose all this Billingsgate?" cried the young man indignantly. "I have done nothing the most distinguished in the profession haven't done twenty times over."

"I don't care a damn. What's the profession to humanity! For a wonder the public is in the right on this question, and I side with the public. The profession may go to—Turkey!"—Probably Turkey was not the place he had intended to specify, but at the moment he caught sight of Juliet and her companion.—"There!" he concluded, pointing to the door behind him, "you go in and put your things up—and be off."

Without another word, the young man ascended the steps, and entered the house.

Juliet stood staring, motionless and white. Again and again Dorothy would have turned back, but Juliet grasped her by the arm, stood as if frozen to the spot, and would not let her move. She must know what it meant. And all the time a little crowd had been gathering, as it well might, even in a town no bigger than Glaston, at such uproar in its usually so quiet streets. At first it was all women, who showed their interest by a fixed regard of each speaker in the quarrel in turn, and a confused staring from one to the other of themselves. No handle was yet visible by which to lay hold of the affair. But the moment the young man re-entered the surgery, and just as Faber was turning to go after him, out, like a bolt, shot from the open door a long-legged, gaunt mongrel dog, in such a pitiful state as I will not horrify my readers by attempting to describe. It is enough to say that the knife had been used upon him with a ghastly freedom. In an agony of soundless terror the poor animal, who could never recover the usage he had had, and seemed likely to tear from himself a part of his body at every bound, rushed through the spectators, who scattered horror-stricken from his path. Ah, what a wild waste look the creature had!—as if his spirit within him were wan with dismay at the lawless invasion of his humble house of life. A cry, almost a shriek, rose from the little crowd, to which a few men had now added themselves. The doctor came dashing down the steps in pursuit of him. The same instant, having just escaped collision with the dog, up came Mr. Drew. His round face flamed like the sun in a fog with anger and pity and indignation. He rushed straight at the doctor, and would have collared him. Faber flung him from him without a word, and ran on. The draper reeled, but recovered himself, and was starting to follow, when Juliet, hurrying up, with white face and flashing eyes, laid her hand on his arm, and said, in a voice of whose authoritative tone she was herself unconscious,

"Stop, Mr. Drew."

The draper obeyed, but stood speechless with anger, not yet doubting it was the doctor who had so misused the dog.

"I have been here from the first," she went on. "Mr. Faber is as angry as you are.—Please, Dorothy, will you come?—It is that assistant of his, Mr. Drew! He hasn't been with him more than three days."

With Dorothy beside her, Juliet now told him, loud enough for all to hear, what they had heard and seen. "I must go and beg his pardon," said the draper. "I had no right to come to such a hasty conclusion. I hope he will not find it hard to forgive me."

"You did no more than he would have done in your place," replied Juliet. "—But," she added, "where is the God of that poor animal, Mr. Drew?"

"I expect He's taken him by this time," answered the draper. "But I must go and find the doctor."

So saying, he turned and left them. The ladies went also, and the crowd dispersed. But already rumors, as evil as discordant, were abroad in Glaston to the prejudice of Faber, and at the door of his godlessness was from all sides laid the charge of cruelty.

How difficult it is to make prevalent the right notion of any thing! But only a little reflection is required to explain the fact. The cause is, that so few people give themselves the smallest trouble to understand what is told them. The first thing suggested by the words spoken is taken instead of the fact itself, and to that as a ground-plan all that follows is fitted. People listen so badly, even when not sleepily, that the wonder is any thing of consequence should ever be even approximately understood. How appalling it would be to one anxious to convey a meaning, to see the shapes his words assumed in the mind of his listening friend! For, in place of falling upon the table of his perception, kept steady by will and judgment, he would see them tumble upon the sounding-board of his imagination, ever vibrating, and there be danced like sand into all manner of shapes, according to the tune played by the capricious instrument. Thus, in Glaston, the strangest stories of barbarity and cruelty were now attributed to a man entirely incapable of them. He was not one of the foul seekers after knowledge, and if he had had a presentiment of the natural tendency of his opinions, he would have trembled at the vision, and set himself to discover whether there might not be truth in another way of things.

As he went about in the afternoon amongst his sick and needy, the curate heard several of these ill reports. Some communicated them to ease their own horror, others in the notion of pleasing the believer by revolting news of the unbeliever. In one house he was told that the poor young man whom Dr. Faber had enticed to be his assistant, had behaved in the most gentlemanly fashion, had thrown up his situation, consenting to the loss of his salary, rather than connive at the horrors of cruelty in which the doctor claimed his help. Great moan was made over the pity that such a nice man should be given to such abominations; but where was the wonder, some said, seeing he was the enemy of God, that he should be the enemy of the beasts God had made? Much truth, and many wise reflections were uttered, only they were not "as level as the cannon to his blank," for they were pointed at the wrong man.

There was one thing in which Wingfold differed from most of his parishioners: he could hear with his judgment, and make his imagination lie still. At the same time, in order to arrive the more certainly at the truth, in any matter presented to him, he would, in general, listen to the end of what any body had to say. So doing he let eagerness exhaust itself, and did not by opposition in the first heat of narration, excite partisan interest, or wake malevolent caution. If the communication was worthy, he thus got all the worth of it; if it was evil, he saw to the bottom of it, and discovered, if such were there, the filthy reptile in the mud beneath, which was setting the whole ugly pool in commotion. By this deliberateness he also gave the greater weight to what answer he saw fit to give at last—sometimes with the result of considerable confusion of face to the narrator. In the present instance, he contented himself with the strongest assurance that the whole story was a mistake so far as it applied to Mr. Faber, who had, in fact, dismissed his assistant for the very crime of which they accused himself. The next afternoon, he walked the whole length of Pine street with the doctor, conversing all the way.

Nor did he fail to turn the thing to advantage. He had for some time been awaiting a fit opportunity for instructing his people upon a point which he thought greatly neglected: here was the opportunity, and he made haste to avail himself of it.



CHAPTER XXVII.

THE GROANS OF THE INARTICULATE.

The rest of the week was rainy, but Sunday rose a day of perfect summer. As the curate went up the pulpit-stair, he felt as if the pulse of all creation were beating in unison with his own; for to-day he was the speaker for the speechless, the interpreter of groans to the creation of God.

He read, Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father, and said:

"My friends, doth God care for sparrows? Or saith He it altogether for our sakes, and not at all for the sparrows? No, truly; for indeed it would be nothing to us if it were not every thing to the sparrows. The word can not reach our door except through the sparrow's nest. For see! what comfort would it be to us to be told we were of more value than ever so many sparrows, if their value was nothing—if God only knew and did not care for them? The saying would but import that we were of more value than just nothing. Oh, how skillful is unbelief to take all the color and all the sweetness and all the power out of the words of The Word Himself! How many Christians are there not who take the passage to mean that not a sparrow can fall to the ground without the knowledge of its Creator! A mighty thing that for the sparrow! If such a Christian seemed to the sparrow the lawful interpreter of the sparrow's Creator, he would make an infidel of the sparrow. What Christ-like heart, what heart of loving man, could be content to take all the comfort to itself, and leave none for the sparrows? Not that of our mighty brother Paul. In his ears sounded, in his heart echoed, the cries of all the creation of God. Their groanings that could not be uttered, roused the response of his great compassion. When Christ was born in the heart of Paul, the whole creation of God was born with him; nothing that could feel could he help loving; in the trouble of the creatures' troubles, sprang to life in his heart the hope, that all that could groan should yet rejoice, that on the lowest servant in the house should yet descend the fringe of the robe that was cast about the redeemed body of the Son. He was no pettifogging priest standing up for the rights of the superior! An exclusive is a self-excluded Christian. They that shut the door will find themselves on the wrong side of the door they have shut. They that push with the horn and stamp with the hoof, can not be admitted to the fold. St. Paul would acknowledge no distinctions. He saw every wall—of seclusion, of exclusion, of partition, broken down. Jew and Greek, barbarian, Scythian, bond and free—all must come in to his heart. Mankind was not enough to fill that divine space, enlarged to infinitude by the presence of the Christ: angels, principalities, and powers, must share in its conscious splendor. Not yet filled, yet unsatisfied with beings to love, Paul spread forth his arms to the whole groaning and troubled race of animals. Whatever could send forth a sigh of discomfort, or heave a helpless limb in pain, he took to the bosom of his hope and affection—yea, of his love and faith: on them, too, he saw the cup of Christ's heart overflow. For Paul had heard, if not from His own, yet from the lips of them that heard Him speak, the words, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? What if the little half-farthing things bear their share, and always have borne, in that which is behind of the sufferings of Christ? In any case, not one of them, not one so young that it topples from the edge of its nest, unable to fly, is forgotten by the Father of men. It shall not have a lonely deathbed, for the Father of Jesus will be with it. It must be true. It is indeed a daring word, but less would not be enough for the hearts of men, for the glory of God, for the need of the sparrow. I do not close my eyes to one of a thousand seemingly contradictory facts. I misdoubt my reading of the small-print notes, and appeal to the text, yea, beyond the text, even to the God of the sparrows Himself.

"I count it as belonging to the smallness of our faith, to the poorness of our religion, to the rudimentary condition of our nature, that our sympathy with God's creatures is so small. Whatever the narrowness of our poverty-stricken, threadbare theories concerning them, whatever the inhospitality and exclusiveness of our mean pride toward them, we can not escape admitting that to them pain is pain, and comfort is comfort; that they hunger and thirst; that sleep restores and death delivers them: surely these are ground enough to the true heart wherefore it should love and cherish them—the heart at least that believes with St. Paul, that they need and have the salvation of Christ as well as we. Right grievously, though blindly, do they groan after it.

"The ignorance and pride which is forever sinking us toward them, are the very elements in us which mislead us in our judgment concerning them, causing us to imagine them not upon a lower merely, but upon an altogether different footing in creation from our own. The same things we call by one name in us, and by another in them. How jealous have not men been as to allowing them any share worthy the name of reason! But you may see a greater difference in this respect between the lowest and the highest at a common school, than you will between them and us. A pony that has taught itself without hands to pump water for its thirst, an elephant that puts forth its mighty lip to lift the moving wheel of the heavy wagon over the body of its fallen driver, has rather more to plead on the score of intellect than many a schoolboy. Not a few of them shed tears. A bishop, one of the foremost of our scholars, assured me that once he saw a certain animal laugh while playing off a practical joke on another of a different kind from himself. I do not mention the kind of animal, because it would give occasion for a silly articulate joke, far inferior to his practical one. I go further, and say, that I more than suspect a rudimentary conscience in every animal. I care not how remotely rudimentary. There must be in the moral world absolute and right potent germinal facts which lie infinitudes beyond the reach of any moral microscope, as in the natural world beyond the most powerful of lenses. Yet surely in this respect also, one may see betwixt boys at the same school greater differences than there are betwixt the highest of the animals and the lowest of the humans. If you plead for time for the boy to develop his poor rudimentary mollusk of a conscience, take it and heartily welcome—but grant it the animals also. With some of them it may need millions of years for any thing I know. Certainly in many human beings it never comes plainly into our ken all the time they walk the earth. Who shall say how far the vision of the apostle reached? but surely the hope in which he says God Himself subjected the creature to vanity, must have been an infinite hope: I will hope infinitely. That the Bible gives any ground for the general fancy that at death an animal ceases to exist, is but the merest dullest assumption. Neither is there a single scientific argument, so far as I know, against the continued existence of the animals, which would not tell equally against human immortality. My hope is, that in some way, concerning which I do not now choose to speculate, there may be progress, growth, for them also. While I believe for myself, I must hope for them. This much at least seems clear—and I could press the argument further: if not one of them is forgotten before God—and one of them yet passes out of being—then is God the God of the dead and not of the living! But we praise Thee, we bless Thee, we worship Thee, we glorify Thee, we give thanks to Thee for Thy great glory, O Lord God, heavenly King, God the Father almighty! Thy universe is life, life and not death. Even the death which awoke in the bosom of Sin, Thy Son, opposing Himself to its hate, and letting it spend its fury upon Him, hath abolished. I know nothing, therefore care little, as to whether or not it may have pleased God to bring man up to the hill of humanity through the swamps and thickets of lower animal nature, but I do care that I should not now any more approach that level, whether once rightly my own or not. For what is honor in the animals, would be dishonor in me. Not the less may such be the punishment, perhaps redemption, in store for some men and women. For aught I know, or see unworthy in the thought, the self-sufficing exquisite, for instance, may one day find himself chattering amongst fellow apes in some monkey-village of Africa or Burmah. Nor is the supposition absurd, though at first sight it may well so appear. Let us remember that we carry in us the characteristics of each and every animal. There is not one fiercest passion, one movement of affection, one trait of animal economy, one quality either for praise or blame, existing in them that does not exist in us. The relationship can not be so very distant. And if theirs be so freely in us, why deny them so much we call ours? Hear how one of the ablest doctors of the English church, John Donne, Dean of St. Paul's in the reign of James the first, writes:—

Man is a lump where all beasts kneaded be; Wisdom makes him an ark where all agree; The fool, in whom these beasts do live at jar, Is sport to others, and a theater; Nor scapes he so, but is himself their prey; All which was man in him, is eat away; And now his beasts on one another feed, Yet couple in anger, and new monsters breed. How happy's he which hath due place assigned To his beasts, and disaforested his mind! Impaled himself to keep them out, not in; Can sow, and dares trust corn where they have been; Can use his horse, goat, wolf, and every beast, And is not ass himself to all the rest! Else man not only is the herd of swine, But he's those devils, too, which did incline Them to an headlong rage, and made them worse; For man can add weight to heaven's heaviest curse.

"It astonishes me, friends, that we are not more terrified at ourselves. Except the living Father have brought order, harmony, a world, out of His chaos, a man is but a cage of unclean beasts, with no one to rule them, however fine a gentleman he may think himself. Even in this fair, well-ordered England of ours, at Kirkdale, in Yorkshire, was discovered, some fifty years ago, a great cavern that had once been a nest of gigantic hyenas, evidenced by their own broken bones, and the crushed bones of tigers, elephants, bears, and many other creatures. See to what a lovely peace the Creating Hand has even now brought our England, far as she is yet from being a province in the kingdom of Heaven; but see also in her former condition a type of the horror to which our souls may festering sink, if we shut out His free spirit, and have it no more moving upon the face of our waters. And when I say a type, let us be assured there is no type worth the name which is not poor to express the glory or the horror it represents.

"To return to the animals: they are a care to God! they occupy part of His thoughts; we have duties toward them, owe them friendliness, tenderness. That God should see us use them as we do is a terrible fact—a severe difficulty to faith. For to such a pass has the worship of Knowledge—an idol vile even as Mammon himself, and more cruel—arrived, that its priests, men kind as other men to their own children, kind to the animals of their household, kind even to some of the wild animals, men who will scatter crumbs to the robins in winter, and set water for the sparrows on their house-top in summer, will yet, in the worship of this their idol, in their greed after the hidden things of the life of the flesh, without scruple, confessedly without compunction, will, I say, dead to the natural motions of the divine element in them, the inherited pity of God, subject innocent, helpless, appealing, dumb souls to such tortures whose bare description would justly set me forth to the blame of cruelty toward those who sat listening to the same. Have these living, moving, seeing, hearing, feeling creatures, who could not be but by the will and the presence of Another any more than ourselves—have they no rights in this their compelled existence? Does the most earnest worship of an idol excuse robbery with violence extreme to obtain the sacrifices he loves? Does the value of the thing that may be found there justify me in breaking into the house of another's life? Does his ignorance of the existence of that which I seek alter the case? Can it be right to water the tree of knowledge with blood, and stir its boughs with the gusts of bitter agony, that we may force its flowers into blossom before their time? Sweetly human must be the delights of knowledge so gained! grand in themselves, and ennobling in their tendencies! Will it justify the same as a noble, a laudable, a worshipful endeavor to cover it with the reason or pretext—God knows which—of such love for my own human kind as strengthens me to the most ruthless torture of their poorer relations, whose little treasure I would tear from them that it may teach me how to add to their wealth? May my God give me grace to prefer a hundred deaths to a life gained by the suffering of one simplest creature. He holds his life as I hold mine by finding himself there where I find myself. Shall I quiet my heart with the throbs of another heart? soothe my nerves with the agonized tension of a system? live a few days longer by a century of shrieking deaths? It were a hellish wrong, a selfish, hateful, violent injustice. An evil life it were that I gained or held by such foul means! How could I even attempt to justify the injury, save on the plea that I am already better and more valuable than he; that I am the stronger; that the possession of all the pleasures of human intelligence gives me the right to turn the poor innocent joys of his senses into pains before which, threatening my own person, my very soul would grow gray with fear? Or let me grant what many professional men deny utterly, that some knowledge of what is called practical value to the race has been thus attained—what can be its results at best but the adding of a cubit to the life? Grant that it gave us an immortal earthly existence, one so happy that the most sensual would never wish for death: what would it be by such means to live forever? God in Heaven! who, what is the man who would dare live a life wrung from the agonies of tortured innocents? Against the will of my Maker, live by means that are an abhorrence to His soul! Such a life must be all in the flesh! the spirit could have little share therein. Could it be even a life of the flesh that came of treason committed against essential animality? It could be but an abnormal monstrous existence, that sprang, toadstool-like, from the blood-marsh of cruelty—a life neither spiritual nor fleshey, but devilish.

"It is true we are above the creatures—but not to keep them down; they are for our use and service, but neither to be trodden under the foot of pride, nor misused as ministers, at their worst cost of suffering, to our inordinate desires of ease. After no such fashion did God give them to be our helpers in living. To be tortured that we might gather ease! none but a devil could have made them for that! When I see a man who professes to believe not only in a God, but such a God as holds His court in the person of Jesus Christ, assail with miserable cruelty the scanty, lovely, timorous lives of the helpless about him, it sets my soul aflame with such indignant wrath, with such a sense of horrible incongruity and wrong to every harmony of Nature, human and divine, that I have to make haste and rush to the feet of the Master, lest I should scorn and hate where He has told me to love. Such a wretch, not content that Christ should have died to save men, will tear Christ's living things into palpitating shreds, that he may discover from them how better to save the same men. Is this to be in the world as He was in the world! Picture to yourselves one of these Christian inquirers erect before his class of students: knife in hand, he is demonstrating to them from the live animal, so fixed and screwed and wired that he cannot find for his agony even the poor relief of a yelp, how this or that writhing nerve or twitching muscle operates in the business of a life which his demonstration has turned from the gift of love into a poisoned curse; picture to yourself such a one so busied, suddenly raising his eyes and seeing the eyes that see him! the eyes of Him who, when He hung upon the cross, knew that He suffered for the whole creation of His Father, to lift it out of darkness into light, out of wallowing chaos into order and peace! Those eyes watching him, that pierced hand soothing his victim, would not the knife fall from his hand in the divine paralysis that shoots from the heart and conscience? Ah me! to have those eyes upon me in any wrong-doing! One thing only could be worse—not to have them upon me—to be left with my devils.

"You all know the immediate cause of the turning of our thoughts in this direction—the sad case of cruelty that so unexpectedly rushed to light in Glaston. So shocked was the man in whose house it took place that, as he drove from his door the unhappy youth who was guilty of the crime, this testimony, in the righteous indignation of his soul, believing, as you are aware, in no God and Father of all, broke from him with curses—'There ought to be a God to punish such cruelty.'—'Begone,' he said. 'Never would I commit woman or child into the hands of a willful author of suffering.'

"We are to rule over the animals; the opposite of rule is torture, the final culmination of anarchy. We slay them, and if with reason, then with right. Therein we do them no wrong. Yourselves will bear me witness however and always in this place, I have protested that death is no evil, save as the element of injustice may be mingled therein. The sting of death is sin. Death, righteously inflicted, I repeat, is the reverse of an injury.

"What if there is too much lavishment of human affection upon objects less than human! it hurts less than if there were none. I confess that it moves with strange discomfort one who has looked upon swarms of motherless children, to see in a childless house a ruined dog, overfed, and snarling with discomfort even on the blessed throne of childhood, the lap of a woman. But even that is better than that the woman should love no creature at all—infinitely better! It may be she loves as she can. Her heart may not yet be equal to the love of a child, may be able only to cherish a creature whose oppositions are merely amusing, and whose presence, as doubtless it seems to her, gives rise to no responsibilities. Let her love her dog—even although her foolish treatment of him should delay the poor animal in its slow trot towards canine perfection: she may come to love him better; she may herself through him advance to the love and the saving of a child—who can tell? But do not mistake me; there are women with hearts so divinely insatiable in loving, that in the mere gaps of their untiring ministration of humanity, they will fondle any living thing capable of receiving the overflow of their affection. Let such love as they will; they can hardly err. It is not of such that I have spoken.

"Again, to how many a lonely woman is not life made endurable, even pleasant, by the possession and the love of a devoted dog! The man who would focus the burning glass of science upon the animal, may well mock at such a mission, and speak words contemptuous of the yellow old maid with her yellow ribbons and her yellow dog. Nor would it change his countenance or soften his heart to be assured that that withered husk of womanhood was lovely once, and the heart in it is loving still; that she was reduced to all but misery by the self-indulgence of a brother, to whom the desolation of a sister was but a pebble to pave the way to his pleasures; that there is no one left her now to love, or to be grateful for her love, but the creature which he regards merely as a box of nature's secrets, worthy only of being rudely ransacked for what it may contain, and thrown aside when shattered in the search. A box he is indeed, in which lies inclosed a shining secret!—a truth too radiant for the eyes of such a man as he; the love of a living God is in him and his fellows, ranging the world in broken incarnation, ministering to forlorn humanity in dumb yet divine service. Who knows, in their great silence, how germane with ours may not be their share in the groanings that can not be uttered!

"Friends, there must be a hell. If we leave scripture and human belief aside, science reveals to us that nature has her catastrophes—that there is just so much of the failed cycle, of the unrecovered, the unbalanced, the incompleted, the fallen-short, in her motions, that the result must be collision, shattering resumption, the rage of unspeakable fire. Our world and all the worlds of the system, are, I suppose, doomed to fall back at length into their parent furnace. Then will come one end and another beginning. There is many an end and many a beginning. At one of those ends, and that not the furthest, must surely lie a hell, in which, of all sins, the sin of cruelty, under whatever pretext committed, will receive its meed from Him with whom there is no respect of persons, but who giveth to every man according to his works. Nor will it avail him to plead that in life he never believed in such retribution; for a cruelty that would have been restrained by a fear of hell was none the less hellworthy.

"But I will not follow this track. The general conviction of humanity will be found right against any conclusions calling themselves scientific, that go beyond the scope or the reach of science. Neither will I presume to suggest the operation of any lex talionis in respect of cruelty. I know little concerning the salvation by fire of which St. Paul writes in his first epistle to the Corinthians; but I say this, that if the difficulty of curing cruelty be commensurate with the horror of its nature, then verily for the cruel must the furnace of wrath be seven times heated. Ah! for them, poor injured ones, the wrong passes away! Friendly, lovely death, the midwife of Heaven, comes to their relief, and their pain sinks in precious peace. But what is to be done for our brother's soul, bespattered with the gore of innocence? Shall the cries and moans of the torture he inflicted haunt him like an evil smell? Shall the phantoms of exquisite and sickening pains float lambent about the fingers, and pass and repass through the heart and brain, that sent their realities quivering and burning into the souls of the speechless ones? It has been said somewhere that the hell for the cruel man would be to have the faces of all the creatures he had wronged come staring round him, with sad, weary eyes. But must not the divine nature, the pitiful heart of the universe, have already begun to reassert itself in him, before that would hurt him? Upon such a man the justice in my heart desires this retribution—to desire more would be to be more vile than he; to desire less would not be to love my brother:—that the soul capable of such deeds shall be compelled to know the nature of its deeds in the light of the absolute Truth—that the eternal fact shall flame out from the divine region of its own conscience until it writhe in the shame of being itself, loathe as absolute horror the deeds which it would now justify, and long for deliverance from that which it has made of itself. The moment the discipline begins to blossom, the moment the man begins to thirst after confession and reparation, then is he once more my brother; then from an object of disgust in spite of pity, he becomes a being for all tender, honest hearts in the universe of God to love, cherish, revere.

"Meantime, you who behold with aching hearts the wrongs done to the lower brethren that ought to be cherished as those to whom less has been given, having done all, stand comforted in the thought that not one of them suffers without the loving, caring, sustaining presence of the great Father of the universe, the Father of men, the God and Father of Jesus Christ, the God of the sparrows and the ravens and the oxen—yea, of the lilies of the field."

As might be expected, Mrs. Ramshorn was indignant. What right had he to desecrate a pulpit of the Church of England by misusing it for the publication of his foolish fancies about creatures that had not reason! Of course nobody would think of being cruel to them, poor things! But there was that silly man talking about them as if they were better Christians than any of them! He was intruding into things he had not seen, vainly puffed up by his fleshly mind.

The last portion of these remarks she made in the hearing of her niece, who carried it home for the amusement of her husband. He said he could laugh with a good conscience, for the reading of the passage, according to the oldest manuscripts we have, was not "the things he hath not seen," but "the things he hath seen," and he thought it meant—haunting the visible, the sensuous, the fleshly, so, for, the satisfaction of an earthly imagination, in love with embodiment for its own sake, worshiping angels, and not keeping hold of the invisible, the real, the true—the mind, namely, and spirit of the living Christ, the Head.

"Poor auntie," replied Helen, "would hold herself quite above the manuscripts. With her it is the merest sectarianism and radicalism to meddle with the text as appointed to be read in churches. What was good enough for the dean, must be far more than good enough for an unbeneficed curate!"

But the rector, who loved dogs and horses, was delighted with the sermon.

Faber's whole carriage and conduct in regard to the painful matter was such as to add to Juliet's confidence in him. Somehow she grew more at ease in his company, and no longer took pains to avoid him.



CHAPTER XXVIII.

COW-LANE-CHAPEL.

By degrees Mr. Drake's mind grew quiet, and accommodated itself to the condition of the new atmosphere in which at first it was so hard for him to draw spiritual breath. He found himself again able to pray, and while he bowed his head lower before God, he lifted up his heart higher toward him. His uncle's bequest presenting no appropriative difficulties, he at once set himself to be a faithful and wise steward of the grace of God, to which holy activity the return of his peace was mainly owing. Now and then the fear would return that God had sent him the money in displeasure, that He had handed him over all his principal, and refused to be his banker any more; and the light-winged, haunting dread took from him a little even of the blameless pleasure that naturally belonged to the paying of his debts. Also he now became plainly aware of a sore fact which he had all his life dimly suspected—namely, that there was in his nature a spot of the leprosy of avarice, the desire to accumulate. Hence he grew almost afraid of his money, and his anxiety to spend it freely and right, to keep it flowing lest it should pile up its waves and drown his heart, went on steadily increasing. That he could hoard now if he pleased gave him just the opportunity of burning the very possibility out of his soul. It is those who are unaware of their proclivities, and never pray against them, that must be led into temptation, lest they should forever continue capable of evil. When a man could do a thing, then first can he abstain from doing it. Now, with his experience of both poverty and riches, the minister knew that he must make them both follow like hounds at his heel. If he were not to love money, if, even in the free use of it, he were to regard it with honor, fear its loss, forget that it came from God, and must return to God through holy channels, he must sink into a purely contemptible slave. Where would be the room for any further repentance? He would have had every chance, and failed in every trial the most opposed! He must be lord of his wealth; Mammon must be the slave, not Walter Drake. Mammon must be more than his brownie, more than his Robin Goodfellow; he must be the subject Djin of a holy spell—holier than Solomon's wisdom, more potent than the stamp of his seal. At present he almost feared him as a Caliban to whom he might not be able to play Prospero, an Ufreet half-escaped from his jar, a demon he had raised, for whom he must find work, or be torn by him into fragments. The slave must have drudgery, and the master must take heed that he never send him alone to do love's dear service.

"I am sixty," he said, to himself, "and I have learned to begin to learn." Behind him his public life looked a mere tale that is told; his faith in the things he had taught had been little better than that which hangs about an ancient legend. He had been in a measure truthful; he had endeavored to act upon what he taught; but alas! the accidents of faith had so often been uppermost with him, instead of its eternal fundamental truths! How unlike the affairs of the kingdom did all that church-business look to him now!—the rich men ruling—the poor men grumbling! In the whole assembly including himself, could he honestly say he knew more than one man that sought the kingdom of Heaven first? And yet he had been tolerably content, until they began to turn against himself!—What better could they have done than get rid of him? The whole history of their relation appeared now as a mess of untruth shot through with threads of light. Now, now, he would strive to enter in at the strait gate: the question was not of pushing others in. He would mortify the spirit of worldly judgments and ambitions: he would be humble as the servant of Christ.

Dorothy's heart was relieved a little. She could read her father's feelings better than most wives those of their husbands, and she knew he was happier. But she was not herself happier. She would gladly have parted with all the money for a word from any quarter that could have assured her there was a God in Heaven who loved. But the teaching of the curate had begun to tell upon her. She had begun to have a faint perception that if the story of Jesus Christ was true, there might be a Father to be loved, and being might be a bliss. The poorest glimmer of His loveliness gives a dawn to our belief in a God; and a small amount indeed of a genuine knowledge of Him will serve to neutralize the most confident declaration that science is against the idea of a God—an utterance absolutely false. Scientific men may be unbelievers, but it is not from the teaching of science. Science teaches that a man must not say he knows what he does not know; not that what a man does not know he may say does not exist. I will grant, however, and willingly, that true science is against Faber's idea of other people's idea of a God. I will grant also that the tendency of one who exclusively studies science is certainly to deny what no one has proved, and he is uninterested in proving; but that is the fault of the man and his lack of science, not of the science he has. If people understood better the arrogance of which they are themselves guilty, they would be less ready to imagine that a strong assertion necessarily implies knowledge. Nothing can be known except what is true. A negative may be fact, but can not be known except by the knowledge of its opposite. I believe also that nothing can be really believed, except it be true. But people think they believe many things which they do not and can not in the real sense.

When, however, Dorothy came to concern herself about the will of God, in trying to help her father to do the best with their money, she began to reap a little genuine comfort, for then she found things begin to explain themselves a little. The more a man occupies himself in doing the works of the Father—the sort of thing the Father does, the easier will he find it to believe that such a Father is at work in the world.

In the curate Mr. Drake had found not only a man he could trust, but one to whom, young as he was, he could look up; and it was a trait in the minister nothing short of noble, that he did look up to the curate—perhaps without knowing it. He had by this time all but lost sight of the fact, once so monstrous, so unchristian in his eyes, that he was the paid agent of a government-church; the sight of the man's own house, built on a rock in which was a well of the water of life, had made him nearly forget it. In his turn he could give the curate much; the latter soon discovered that he knew a great deal more about Old Testament criticism, church-history, and theology—understanding by the last the records of what men had believed and argued about God—than he did. They often disagreed and not seldom disputed; but while each held the will and law of Christ as the very foundation of the world, and obedience to Him as the way to possess it after its idea, how could they fail to know that they were brothers? They were gentle with each other for the love of Him whom in eager obedience they called Lord.

The moment his property was his availably, the minister betook himself to the curate.

"Now," he said—he too had the gift of going pretty straight, though not quite so straight as the curate—"Now, Mr. Wingfold, tell me plainly what you think the first thing I ought to do with this money toward making it a true gift of God. I mean, what can I do with it for somebody else—some person or persons to whom money in my hands, not in theirs, may become a small saviour?"

"You want, in respect of your money," rejoined the curate, "to be in the world as Christ was in the world, setting right what is wrong in ways possible to you, and not counteracting His? You want to do the gospel as well as preach it?"

"That is what I mean—or rather what I wish to mean. You have said it.—What do you count the first thing I should try to set right?"

"I should say injustice. My very soul revolts against the talk about kindness to the poor, when such a great part of their misery comes from the injustice and greed of the rich."

"I well understand," returned Mr. Drake, "that a man's first business is to be just to his neighbor, but I do not so clearly see when he is to interfere to make others just. Our Lord would not settle the division of the inheritance between the two brothers."

"No, but he gave them a lesson concerning avarice, and left that to work. I don't suppose any body is unjust for love of injustice. I don't understand the pure devilish very well—though I have glimpses into it. Your way must be different from our Lord's in form, that it may be the same in spirit: you have to work with money; His father had given Him none. In His mission He was not to use all means—only the best. But even He did not attack individuals to make them do right; and if you employ your money in doing justice to the oppressed and afflicted, to those shorn of the commonest rights of humanity, it will be the most powerful influence of all to wake the sleeping justice in the dull hearts of other men. It is the business of any body who can, to set right what any body has set wrong. I will give you a special instance, which has been in my mind all the time. Last spring—and it was the same the spring before, my first in Glaston—the floods brought misery upon every family in what they call the Pottery here. How some of them get through any wet season I can not think; but Faber will tell you what a multitude of sore throats, cases of croup, scarlet-fever, and diphtheria, he has to attend in those houses every spring and autumn. They are crowded with laborers and their families, who, since the railway came, have no choice but live there, and pay a much heavier rent in proportion to their accommodation than you or I do—in proportion to the value of the property, immensely heavier. Is it not hard? Men are their brothers' keepers indeed—but it is in chains of wretchedness they keep them. Then again—I am told that the owner of these cottages, who draws a large yearly sum from them, and to the entreaties of his tenants for really needful repairs, gives nothing but promises, is one of the most influential attendants of a chapel you know, where, Sunday after Sunday, the gospel is preached. If this be true, here again is a sad wrong: what can those people think of religion so represented?"

"I am a sinful man," exclaimed the pastor. "That Barwood is one of the deacons. He is the owner of the chapel as well as the cottages. I ought to have spoken to him years ago.—But," he cried, starting to his feet, "the property is for sale! I saw it in the paper this very morning! Thank God!"—He caught up his hat.—"I shall have no choice but buy the chapel too," he added, with a queer, humorous smile; "—it is part of the property.—Come with me, my dear sir. We must see to it directly. You will speak: I would rather not appear in the affair until the property is my own; but I will buy those houses, please God, and make them such as His poor sons and daughters may live in without fear or shame."

The curate was not one to give a cold bath to enthusiasm. They went out together, got all needful information, and within a month the title-deeds were in Mr. Drake's possession.

When the rumor reached the members of his late congregation that he had come in for a large property, many called to congratulate him, and such congratulations are pretty sure to be sincere. But he was both annoyed and amused when—it was in the morning during business hours—Dorothy came and told him, not without some show of disgust, that a deputation from the church in Cow-lane was below.

"We've taken the liberty of calling, in the name of the church, to congratulate you, Mr. Drake," said their leader, rising with the rest as the minister entered the dining-room.

"Thank you," returned the minister quietly.

"I fancy," said the other, who was Barwood himself, with a smile such as heralds the facetious, "you will hardly condescend to receive our little gratuity now?"

"I shall not require it, gentlemen."

"Of course we should never have offered you such a small sum, if we hadn't known you were independent of us."

"Why then did you offer it at all?" asked the minister.

"As a token of our regard."

"The regard could not be very lively that made no inquiry as to our circumstances. My daughter had twenty pounds a year; I had nothing. We were in no small peril of simple starvation."

"Bless my soul! we hadn't an idea of such a thing, sir! Why didn't you tell us?"

Mr. Drake smiled, and made no other reply.

"Well, sir," resumed Barwood, after a very brief pause, for he was a man of magnificent assurance, "as it's all turned out so well, you'll let bygones be bygones, and give us a hand?"

"I am obliged to you for calling," said Mr. Drake, "—especially to you, Mr. Barwood, because it gives me an opportunity of confessing a fault of omission on my part toward you."

Here the pastor was wrong. Not having done his duty when he ought, he should have said nothing now it was needless for the wronged, and likely only to irritate the wrong-doer.

"Don't mention it, pray," said Mr. Barwood. "This is a time to forget every thing."

"I ought to have pointed out to you, Mr. Barwood," pursued the minister, "both for your own sake and that of those poor families, your tenants, that your property in this lower part of the town was quite unfit for the habitation of human beings."

"Don't let your conscience trouble you on the score of that neglect," answered the deacon, his face flushing with anger, while he tried to force a smile: "I shouldn't have paid the least attention to it if you had. My firm opinion has always been that a minister's duty is to preach the gospel, not meddle in the private affairs of the members of his church; and if you knew all, Mr. Drake, you would not have gone out of your way to make the remark. But that's neither here nor there, for it's not the business as we've come upon.—Mr. Drake, it's a clear thing to every one as looks into it, that the cause will never prosper so long as that's the chapel we've got. We did think as perhaps a younger man might do something to counteract church-influences; but there don't seem any sign of betterment yet. In fact, thinks looks worse. No, sir! it's the chapel as is the stumbling-block. What has religion got to do with what's ugly and dirty! A place that any lady or gentleman, let he or she be so much of a Christian, might turn up the nose and refrain the foot from! No! I say; what we want is a new place of worship. Cow-lane is behind the age—and that musty! uw!"

"With the words of truth left sticking on the walls?" suggested Mr. Drake.

"Ha! ha! ha!—Good that!" exclaimed several.

But the pastor's face looked stern, and the voices dropped into rebuked silence.

"At least you'll allow, sir," persisted Barwood, "that the house of God ought to be as good as the houses of his people. It stands to reason. Depend upon it, He won't give us no success till we give Him a decent house. What! are we to dwell in houses of cedar, and the ark of the Lord in a tent? That's what it comes to, sir!"

The pastor's spiritual gorge rose at this paganism in Jew clothing.

"You think God loves newness and finery better than the old walls where generations have worshiped?" he said.

"I make no doubt of it, sir," answered Barwood. "What's generations to him! He wants the people drawn to His house; and what there is in Cow-lane to draw is more than I know."

"I understand you wish to sell the chapel," said Mr. Drake. "Is it not rather imprudent to bring down the value of your property before you have got rid of it?"

Barwood smiled a superior smile. He considered the bargain safe, and thought the purchaser a man who was certain to pull the chapel down.

"I know who the intending purchaser is," said Mr. Drake, "and——"

Barwood's countenance changed: he bethought himself that the conveyance was not completed, and half started from his chair.

"You would never go to do such an unneighborly act," he cried, "as——"

"—As conspire to bring down the value of a property the moment it had passed out of my hands?—I would not, Mr. Barwood; and this very day the intending purchaser shall know of your project."

Barwood locked his teeth together, and grinned with rage. He jumped from his seat, knocked it over in getting his hat from under it, and rushed out of the house. Mr. Drake smiled, and looking calmly round on the rest of the deacons, held his peace. It was a very awkward moment for them. At length one of them, a small tradesman, ventured to speak. He dared make no allusion to the catastrophe that had occurred. It would take much reflection to get hold of the true weight and bearing of what they had just heard and seen, for Barwood was a mighty man among them.

"What we were thinking, sir," he said, "—and you will please to remember, Mr. Drake, that I was always on your side, and it's better to come to the point; there's a strong party of us in the church, sir, that would like to have you back, and we was thinking if you would condescend to help us, now as you're so well able to, sir, toward a new chapel, now as you have the means, as well as the will, to do God service, sir, what with the chapel-building society, and every man-jack of us setting our shoulder to the wheel, and we should all do our very best, we should get a nice, new, I won't say showy, but attractive—that's the word, attractive place—not gaudy, you know, I never would give in to that, but ornamental too—and in a word, attractive—that's it—a place to which the people would be drawn by the look of it outside, and kep' by the look of it inside—a place as would make the people of Glaston say, 'Come, and let us go up to the house of the Lord,'—if, with your help, sir, we had such a place, then perhaps you would condescend to take the reins again, sir, and we should then pay Mr. Rudd as your assistant, leaving the whole management in your hands—to preach when you pleased, and leave it alone when you didn't.—There, sir! I think that's much the whole thing in a nut-shell."

"And now will you tell me what result you would look for under such an arrangement?"

"We should look for the blessing of a little success; it's a many years since we was favored with any."

"And by success you mean——?"

"A large attendance of regular hearers in the morning—not a seat to let!—and the people of Glaston crowding to hear the word in the evening, and going away because they can't get a foot inside the place! That's the success I should like to see."

"What! would you have all Glaston such as yourselves!" exclaimed the pastor indignantly. "Gentlemen, this is the crowning humiliation of my life! Yet I am glad of it, because I deserve it, and it will help to make and keep me humble. I see in you the wood and hay and stubble with which, alas! I have been building all these years! I have been preaching dissent instead of Christ, and there you are!—dissenters indeed—but can I—can I call you Christians? Assuredly do I believe the form of your church that ordained by the apostles, but woe is me for the material whereof it is built! Were I to aid your plans with a single penny in the hope of withdrawing one inhabitant of Glaston from the preaching of Mr. Wingfold, a man who speaks the truth and fears nobody, as I, alas! have feared you, because of your dullness of heart and slowness of understanding, I should be doing the body of Christ a grievous wrong. I have been as one beating the air in talking to you against episcopacy when I ought to have been preaching against dishonesty; eulogizing congregationalism, when I ought to have been training you in the three abiding graces, and chiefly in the greatest of them, charity. I have taken to pieces and put together for you the plan of salvation, when I ought to have spoken only of Him who is the way and the life. I have been losing my life, and helping you to lose yours. But go to the abbey church, and there a man will stir you up to lay hold upon God, will teach you to know Christ, each man for himself and not for another. Shut up your chapel, put off your scheme for a new one, go to the abbey church, and be filled with the finest of the wheat. Then should this man depart, and one of the common episcopal train, whose God is the church, and whose neighbor is the order of the priesthood, come to take his place, and preach against dissent as I have so foolishly preached against the church—then, and not until then, will the time be to gather together your savings and build yourselves a house to pray in. Then, if I am alive, as I hope I shall not be, come, and I will aid your purpose liberally. Do not mistake me; I believe as strongly as ever I did that the constitution of the Church of England is all wrong; that the arrogance and assumption of her priesthood is essentially opposed to the very idea of the kingdom of Heaven; that the Athanasian creed is unintelligible, and where intelligible, cruel; but where I find my Lord preached as only one who understands Him can preach Him, and as I never could preach Him, and never heard Him preached before, even faults great as those shall be to me as merest accidents. Gentlemen, every thing is pure loss—chapels and creeds and churches—all is loss that comes between us and Christ—individually, masterfully. And of unchristian things one of the most unchristian is to dispute and separate in the name of Him whose one object was, and whose one victory will be unity.—Gentlemen, if you should ever ask me to preach to you, I will do so with pleasure."

They rose as one man, bade him an embarrassed good morning, and walked from the room, some with their heads thrown back, other hanging them forward in worshipful shame. The former spread the rumor that the old minister had gone crazy, the latter began to go now and then to church.

I may here mention, as I shall have no other opportunity, that a new chapel was not built; that the young pastor soon left the old one; that the deacons declared themselves unable to pay the rent; that Mr. Drake took the place into his own hands, and preached there every Sunday evening, but went always in the morning to hear Mr. Wingfold. There was kindly human work of many sorts done by them in concert, and each felt the other a true support. When the pastor and the parson chanced to meet in some lowly cottage, it was never with embarrassment or apology, as if they served two masters, but always with hearty and glad greeting, and they always went away together. I doubt if wickedness does half as much harm as sectarianism, whether it be the sectarianism of the church or of dissent, the sectarianism whose virtue is condescension, or the sectarianism whose vice is pride. Division has done more to hide Christ from the view of men, than all the infidelity that has ever been spoken. It is the half-Christian clergy of every denomination that are the main cause of the so-called failure of the Church of Christ. Thank God, it has not failed so miserably as to succeed in the estimation or to the satisfaction of any party in it.

But it was not merely in relation to forms of church government that the heart of the pastor now in his old age began to widen. It is foolish to say that after a certain age a man can not alter. That some men can not—or will not, (God only can draw the line between those two nots) I allow; but the cause is not age, and it is not universal. The man who does not care and ceases to grow, becomes torpid, stiffens, is in a sense dead; but he who has been growing all the time need never stop; and where growth is, there is always capability of change: growth itself is a succession of slow, melodious, ascending changes.

The very next Sunday after the visit of their deputation to him, the church in Cow-lane asked their old minister to preach to them. Dorothy, as a matter of course, went with her father, although, dearly as she loved him, she would have much preferred hearing what the curate had to say. The pastor's text was, Ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law—judgment, mercy, and faith. In his sermon he enforced certain of the dogmas of a theology which once expressed more truth "than falsehood, but now at least conveys more falsehood than truth, because of the changed conditions of those who teach and those who hear it; for, even where his faith had been vital enough to burst the verbally rigid, formal, and indeed spiritually vulgar theology he had been taught, his intellect had not been strong enough to cast off the husks. His expressions, assertions, and arguments, tying up a bundle of mighty truth with cords taken from the lumber-room and the ash-pit, grazed severely the tenderer nature of his daughter. When they reached the house, and she found herself alone with her father in his study, she broke suddenly into passionate complaint—not that he should so represent God, seeing, for what she knew, He might indeed be such, but that, so representing God, he should expect men to love Him. It was not often that her sea, however troubled in its depths, rose into such visible storm. She threw herself upon the floor with a loud cry, and lay sobbing and weeping. Her father was terribly startled, and stood for a moment as if stunned; then a faint slow light began to break in upon him, and he stood silent, sad, and thoughtful. He knew that he loved God, yet in what he said concerning Him, in the impression he gave of Him, there was that which prevented the best daughter in the world from loving her Father in Heaven! He began to see that he had never really thought about these things; he had been taught them but had never turned them over in the light, never perceived the fact, that, however much truth might be there, there also was what at least looked like a fearful lie against God. For a moment he gazed with keen compassion on his daughter as she lay, actually writhing in her agony, then kneeled beside her, and laying his hand upon her, said gently:

"Well, my dear, if those things are not true, my saying them will not make them so."

She sprung to her feet, threw her arms about his neck, kissed him, and left the room. The minister remained upon his knees.



CHAPTER XXIX.

THE DOCTOR'S HOUSE.

The holidays came, and Juliet took advantage of them to escape from what had begun to be a bondage to her—the daily intercourse with people who disapproved of the man she loved. In her thoughts even she took no intellectual position against them with regard to what she called doctrine, and Faber superstition. Her father had believed as they did; she clung to his memory; perhaps she believed as he did; she could not tell. There was time yet wherein to make up her mind. She had certainly believed so once, she said to herself, and she might so believe again. She would have been at first highly offended, but the next moment a little pleased at being told that in reality she had never believed one whit more than Faber, that she was at present indeed incapable of believing. Probably she would have replied, "Then wherein am I to blame?" But although a woman who sits with her child in her arms in the midst of her burning house, half asleep, and half stifled and dazed with the fierce smoke, may not be to blame, certainly the moment she is able to excuse herself she is bound to make for the door. So long as men do not feel that they are in a bad condition and in danger of worse, the message of deliverance will sound to them as a threat. Yea, the offer of absolute well-being upon the only possible conditions of the well-being itself, must, if heard at all, rouse in them a discomfort whose cause they attribute to the message, not to themselves; and immediately they will endeavor to justify themselves in disregarding it. There are those doing all they can to strengthen themselves in unbelief, who, if the Lord were to appear plainly before their eyes, would tell Him they could not help it, for He had not until then given them ground enough for faith, and when He left them, would go on just as before, except that they would speculate and pride themselves on the vision. If men say, "We want no such deliverance," then the Maker of them must either destroy them as vile things for whose existence He is to Himself accountable, or compel them to change. If they say, "We choose to be destroyed," He, as their Maker, has a choice in the matter too. Is He not free to say, "You can not even slay yourselves, and I choose that you shall know the death of living without Me; you shall learn to choose to live indeed. I choose that you shall know what I know to be good"? And however much any individual consciousness may rebel, surely the individual consciousness which called that other into being, and is the Father of that being, fit to be such because of Himself He is such, has a right to object that by rebellion His creature should destroy the very power by which it rebels, and from a being capable of a divine freedom by partaking of the divine nature, should make of itself the merest slave incapable of will of any sort! Is it a wrong to compel His creature to soar aloft into the ether of its origin, and find its deepest, its only true self? It is God's knowing choice of life against man's ignorant choice of death.

But Juliet knew nothing of such a region of strife in the human soul. She had no suspicion what an awful swamp lay around the prison of her self-content—no, self-discontent—in which she lay chained. To her the one good and desirable thing was the love and company of Paul Faber. He was her saviour, she said to herself, and the woman who could not love and trust and lean upon such a heart of devotion and unselfishness as his, was unworthy of the smallest of his thoughts. He was nobility, generosity, justice itself! If she sought to lay her faults bare to him, he would but fold her to his bosom to shut them out from her own vision! He would but lay his hand on the lips of confession, and silence them as unbelievers in his perfect affection! He was better than the God the Wingfolds and Drakes believed in, with whom humiliation was a condition of acceptance!

She told the Drakes that, for the air of Owlkirk, she was going to occupy her old quarters with Mrs. Puckridge during the holidays. They were not much surprised, for they had remarked a change in her manner, and it was not long unexplained: for, walking from the Old House together one evening rather late, they met her with the doctor in a little frequented part of the park. When she left them, they knew she would not return; and her tears betrayed that she knew it also.

Meantime the negotiation for the purchase of the Old House of Glaston was advancing with slow legal sinuosity. Mr. Drake had offered the full value of the property, and the tender seemed to be regarded not unfavorably. But his heart and mind were far more occupied with the humbler property he had already secured in the town: that was now to be fortified against the incursions of the river, with its attendant fevers and agues. A survey of the ground had satisfied him that a wall at a certain point would divert a great portion of the water, and this wall he proceeded at once to build. He hoped in the end to inclose the ground altogether, or at least to defend it at every assailable point, but there were many other changes imperative, with difficulties such that they could not all be coped with at once. The worst of the cottages must be pulled down, and as they were all even over-full, he must contrive to build first. Nor until that was done, could he effect much toward rendering the best of them fit for human habitation.

Some of the householders in the lower part of the adjoining street shook their heads when they saw what the bricklayers were about. They had reason to fear they were turning the water more upon them; and it seemed a wrong that the wretched cottages which had from time immemorial been accustomed to the water, should be now protected from it at the cost of respectable houses! It did not occur to them that it might be time for Lady Fortune to give her wheel a few inches of a turn. To common minds, custom is always right so long as it is on their side.

In the meantime the chapel in the park at Nestley had been advancing, for the rector, who was by nature no dawdler where he was interested, had been pushing it on; and at length on a certain Sunday evening in the autumn, the people of the neighborhood having been invited to attend, the rector read prayers in it, and the curate preached a sermon. At the close of the service the congregation was informed that prayers would be read there every Sunday evening, and that was all. Mrs. Bevis, honest soul, the green-mantled pool of whose being might well desire a wind, if only from a pair of bellows, to disturb its repose, for not a fish moved to that end in its sunless deeps—I say deeps, for such there must have been, although neither she nor her friends were acquainted with any thing there but shallows—was the only one inclined to grumble at the total absence of ceremonial pomp: she did want her husband to have the credit of the great deed.

About the same time it was that Juliet again sought the cottage at Owlkirk, with the full consciousness that she went there to meet her fate. Faber came to see her every day, and both Ruber and Niger began to grow skinny. But I have already said enough to show the nature and course of the stream, and am not bound to linger longer over its noise among the pebbles. Some things are interesting rather for their results than their process, and of such I confess it is to me the love-making of these two.—"What! were they not human?" Yes: but with a truncated humanity—even shorn of its flower-buds, and full only of variegated leaves. It shall suffice therefore to say that, in a will-less sort of a way, Juliet let the matter drift; that, although she withheld explicit consent, she yet at length allowed Faber to speak as if she had given it; that they had long ceased to talk about God or no God, about life and death, about truth and superstition, and spoke only of love, and the days at hand, and how they would spend them; that they poured out their hearts in praising and worshiping each other; and that, at last, Juliet found herself as firmly engaged to be Paul's wife, as if she had granted every one of the promises he had sought to draw from her, but which she had avoided giving in the weak fancy that thus she was holding herself free. It was perfectly understood in all the neighborhood that the doctor and Miss Meredith were engaged. Both Helen and Dorothy felt a little hurt at her keeping an absolute silence toward them concerning what the country seemed to know; but when they spoke of it to her, she pointedly denied any engagement, and indeed although helplessly drifting toward marriage, had not yet given absolute consent even in her own mind. She dared not even then regard it as inevitable. Her two friends came to the conclusion that she could not find the courage to face disapproval, and perhaps feared expostulation.

"She may well be ashamed of such an unequal yoking!" said Helen to her husband.

"There is no unequal yoking in it that I see," he returned. "In the matter of faith, what is there to choose between them? I see nothing. They may carry the yoke straight enough. If there be one of them further from the truth than the other, it must be the one who says, I go sir, and goes not. Between don't believe and don't care, I don't care to choose. Let them marry and God bless them. It will be good for them—for one thing if for no other—it is sure to bring trouble to both."

"Indeed, Mr. Wingfold!" returned Helen playfully.

"So that is how you regard marriage!—Sure to bring trouble!"

She laid her head on his shoulder.

"Trouble to every one, my Helen, like the gospel itself; more trouble to you than to me, but none to either that will not serve to bring us closer to each other," he answered. "But about those two—well, I am both doubtful and hopeful. At all events I can not wish them not to marry. I think it will be for both of them a step nearer to the truth. The trouble will, perhaps, drive them to find God. That any one who had seen and loved our Lord, should consent to marry one, whatever that one was besides, who did not at least revere and try to obey Him, seems to me impossible. But again I say there is no such matter involved between them.—Shall I confess to you, that, with all her frankness, all her charming ways, all the fullness of the gaze with which her black eyes look into yours, there is something about Juliet that puzzles me? At times I have thought she must be in some trouble, out of which she was on the point of asking me to help her; at others I have fancied she was trying to be agreeable against her inclination, and did not more than half approve of me. Sometimes, I confess, the shadow of a doubt crosses me: is she altogether a true woman? But that vanishes the moment she smiles. I wish she could have been open with me. I could have helped her, I am pretty sure. As it is, I have not got one step nearer the real woman than when first I saw her at the rector's."

"I know," said Helen. "But don't you think it may be that she has never yet come to know any thing about herself—to perceive either fact or mystery of her own nature? If she is a stranger to herself, she cannot reveal herself—at least of her own will—to those about her. She is just what I was, Thomas, before I knew you—a dull, sleepy-hearted thing that sat on her dignity. Be sure she has not an idea of the divine truth you have taught me to see underlying creation itself—namely, that every thing possessed owes its very value as possession to the power which that possession gives of parting with it."

"You are a pupil worth having, Helen!—even if I had had to mourn all my days that you would not love me."

"And now you have said your mind about Juliet," Helen went on, "allow me to say that I trust her more than I do Faber. I do not for a moment imagine him consciously dishonest, but he makes too much show of his honesty for me. I can not help feeling that he is selfish—and can a selfish man be honest?"

"Not thoroughly. I know that only too well, for I at all events am selfish, Helen."

"I don't see it; but if you are, you know it, and hate it, and strive against it. I do not think he knows it, even when he says that every body is selfish. Only, what better way to get rid of it than to love and marry?"

"Or to confirm it," said Wingfold thoughtfully.

"I shouldn't wonder a bit if they're married already!" said Helen.

She was not far from wrong, although not quite right. Already Faber had more than hinted at a hurried marriage, as private as could be compassed. It was impossible of course, to be married at church. That would be to cast mockery on the marriage itself, as well as on what Faber called his beliefs. The objection was entirely on Faber's side, but Juliet did not hint at the least difference of feeling in the matter. She let every thing take its way now.

At length having, in a neighboring town, arranged all the necessary preliminaries, Faber got one of the other doctors in Glaston to attend to his practice for three weeks, and went to take a holiday. Juliet left Owlkirk the same day. They met, were lawfully married, and at the close of the three weeks, returned together to the doctor's house.

The sort of thing did not please Glaston society, and although Faber was too popular as a doctor to lose position by it, Glaston was slow in acknowledging that it knew there was a lady at the head of his house. Mrs. Wingfold and Miss Drake, however, set their neighbors a good example, and by degrees there came about a dribbling sort of recognition. Their social superiors stood the longest aloof—chiefly because the lady had been a governess, and yet had behaved so like one of themselves; they thought it well to give her a lesson. Most of them, however, not willing to offend the leading doctor in the place, yielded and called. Two elderly spinsters and Mrs. Ramshorn did not. The latter declared she did not believe they were married. Most agreed they were the handsomest couple ever seen in that quarter, and looked all right.

Juliet returned the calls made upon her, at the proper retaliatory intervals, and gradually her mode of existence fell into routine. The doctor went out every day, and was out most of the day, while she sat at home and worked or read. She had to amuse herself, and sometimes found life duller than when she had to earn her bread—when, as she went from place to place, she might at any turn meet Paul upon Ruber or Niger. Already the weary weed of the commonplace had begun to show itself in the marriage garden—a weed which, like all weeds, requires only neglect for perfect development, when it will drive the lazy Eve who has never made her life worth living, to ask whether life be worth having. She was not a great reader. No book had ever yet been to her a well-spring of life; and such books as she liked best it was perhaps just as well that she could not easily procure in Glaston; for, always ready to appreciate the noble, she had not moral discernment sufficient to protect her from the influence of such books as paint poor action in noble color. For a time also she was stinted in her natural nourishment: her husband had ordered a grand piano from London for her, but it had not yet arrived; and the first touch she laid on the tall spinster-looking one that had stood in the drawing-room for fifty years, with red silk wrinkles radiating from a gilt center, had made her shriek. If only Paul would buy a yellow gig, like his friend Dr. May of Broughill, and take her with him on his rounds! Or if she had a friend or two to go and see when he was out!—friends like what Helen or even Dorothy might have been: she was not going to be hand-in-glove with any body that didn't like her Paul! She missed church too—not the prayers, much; but she did like hearing what she counted a good sermon, that is, a lively one. Her husband wanted her to take up some science, but if he had considered that, with all her gift in music, she expressed an utter indifference to thorough bass, he would hardly have been so foolish.