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Page 1328
pened to me was ordered by him. This was and is my religion; and, after all that I have heard, I can have no other. I do love God because he is good, and because he has been good to me. I believe that Jesus Christ is God, and I worship God always through him, and I leave everything for myself, for life and death are in his hands. I know that I am not very good. I know, as you say, I am liable to make mistakes, and to deceive myself in a thousand ways; but
He
knows all things, and he can and will teach me; he will not let me lose myself, I feel sure.''
"My son," said Mr. Avery, "you are blessed. I thank God with all my heart for you. Go on, and God be with you!"
It is to be seen that Mr. Avery was a man who always corrected theory by common sense. When he perceived that a child could be trained up a Christian, and grow into the love of a Heavenly Father as he grows into the love of an earthly one, by a daily and hourly experience of goodness, he yielded to the perceptions of his mind in that particular case.
Of course our little circle of four had, at this time, deep communings. Tina was buoyant and joyous, full of poetic images, delighted with the news of every conversion, and taking such an interest in Mr. Avery's preaching that she several times suggested to him capital subjects for sermons. She walked up to Ezekiel Scranton's, one afternoon, for no other object than to convert him from his atheism, and succeeded so far as to exact a promise from him that he would attend all Mr. Avery's meetings for a fortnight. Ezekiel was one of the converts of that revival, and Harry and I, of course, ascribed it largely to Tina's influence.
A rough old New England farmer, living on the windy side of a high hill, subsisting largely on codfish and hard cider, does not often win the flattering attention of any little specimen of humanity like Tina; and therefore it was not to be wondered at that the results of her missionary zeal appeared to his mind something like that recorded in the New Testament, where "an angel went down at a certain season and troubled the waters."
But, while Tina was thus buoyant and joyous, Esther seemed to sink into the very depths of despondency. Hers, as I have already intimated, was one of those delicate and sensi-

 

Page 1329
tive natures, on which the moral excitements of New England acted all the while with too much power. The work and care of a faithful pastor are always complicated by the fact that those truths, and modes of presenting truths, which are only just sufficient to arouse the attention of certain classes of hearers, and to prevent their sinking into apathetic materialism, are altogether too stimulating and exciting for others of a more delicate structure.
Esther Avery was one of those persons for whom the peculiar theory of religious training which prevailed in New England at this period, however invigorating to the intellect of the masses, might be considered as a personal misfortune. Had she been educated in the tender and paternal manner recommended by the Cambridge platform, and practised among the earlier Puritans, recognized from infancy as a member of Christ's Church, and in tender covenant relations with him, her whole being would have responded to such an appeal; her strongest leading faculties would have engaged her to fulfil, in the most perfect manner, the sacred duties growing out of that relation, and her course into the full communion of the Church would have been gentle and insensible as a flowing river.
"'T is a tyranny," says old Dr. Cotton Mather, "to impose upon every man a record of the precise time and way of their conversion to God. Few that have been restrained by a religious education can give such an one."
Esther, however, had been trained to expect a marked and decided period of conversion,a change that could be described in the same language in which Paul described the conversion of the heathen at dissolute Corinth and Ephesus. She was told, as early as she was capable of understanding language, that she was by nature in a state of alienation from God, in which every thought of her heart and action of her life was evil, and evil only; and continually that she was entirely destitute of holiness, and exposed momently to the wrath of God; and that it was her immediate duty to escape from this state by an act of penitence for sin and supreme love to God.
The effort to bring about in her heart that state of emotion was during all her youth a failure. She was by constitution

 

Page 1330
delicately, intensely self-analytic, and her analysis was guided by the most exacting moral ideality. Every hopeful emotion of her higher nature, as it rose, was dissolved in this keen analysis, as diamond and pearls disappeared in the smelting furnaces of the old alchemists. We all know that self-scrutiny is the death of emotion, and that the analytic, self-inspective habit is its sure preventive. Had Esther applied to her feelings for her own beloved father the same tests by which she tried every rising emotion of love to the Divine Being, the result would have been precisely the same.
Esther was now nineteen years of age; she was the idol of her father's heart; she was the staff and stay of her family; she was, in all the duties of life, inspired by a most faultless conscientiousness. Her love of the absolute right was almost painful in its excess of minuteness, and yet, in her own view, in the view of the Church, in the view even of her admiring and loving father, she was no Christian. Perfectly faultless in every relation so far as human beings could observe, reverent to God, submissive to his will, careful in all outward religious observances, yet wanting in a certain emotional experience, she judged herself to be, and was judged to be by the theology which her father taught, utterly devoid of virtue or moral excellence of any kind in the sight of God. The theology of the times also taught her that the act of grace which should put an end to this state, and place her in the relation of a forgiven child with her Heavenly Father, was a voluntary one, momently in her power, and that nothing but her own persistent refusal prevented her performing it; yet taught at the same time that, so desperate was the obstinacy of the human heart, no child of Adam ever would, or ever could, perform it without a special interposition of God,an interposition which might or might not come. Thus all the responsibility and the guilt rested upon her. Now, when a nature intensely conscientious is constantly oppressed by a sense of unperformed duty, that sense becomes a gnawing worm at the very root of life. Esther had in vain striven to bring herself into the required state of emotion. Often for weeks and months she offered daily, and many times a day, prayers which brought no brightness and no relief, and read conscientiously that Bible, all whose tender words and comforting promises

 

Page 1331
were like the distant vision of Eden to the fallen exiles, guarded by a flaming sword which turned every way. Mute and mournful she looked into the paradise of peace possessed by the favored ones whom God had chosen to help through the mysterious passage, and asked herself, would that helping hand ever open the gate to her?
Esther had passed through two or three periods of revival of religion, and seen others far less consistent gathered into the fold of the Church, while she only sunk at each period into a state of hopeless gloom and despondency which threatened her health. Latterly, her mind, wounded and bruised, had begun to turn in bitter reactions. From such experiences as hers come floods of distracting intellectual questions. Scepticism and doubt are the direct children of unhappiness. If she had been, as her standards stated, born "utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil," was not this an excuse for sin? Was it
her
fault that she was born so? and, if her Creator had brought her into being in this state, was it not an act of simple justice to restore her mind to a normal condition?
When she addressed these questions to her father, he was alarmed, and warned her against speculation. Mr. Avery did not consider that the Assembly's catechism and the Cambridge platform and a great part of his own preaching were, after all, but human speculation,the uninspired
inferences
of men from the Bible, and not the Bible itself,and that minds once set going in this direction often cannot help a third question after a second, any more than they can help breathing; and that third question may be one for which neither God nor nature has an answer. Such inquiries as Esther's never arose from reading the parables of Christ, the Sermon on the Mount: they are the legitimate children of mere human attempts at systematic theology.
How to deliver a soul that has come from excessive harassments, introspections, self-analysis, into that morbid state of half-sceptical despondency, was a problem over which Mr. Avery sighed in vain. His cheerful hopefulness, his sympathetic vitality, had drawn many others through darkness into light, and settled them in cheerful hope. But with his own daughter he felt no power,his heart trembled,his hand

 

Page 1332
was weak as the surgeon's who cannot operate when it is the life of his best beloved that lies under his hands.
Esther's deliverance came through that greatest and holiest of all the natural sacraments and means of grace,L
OVE
.
An ancient gem has upon it a figure of a Psyche sitting with bound wings and blindfolded and weeping, whose bonds are being sundered by Love. It is an emblem of what often occurs in woman's life.
It has sometimes been thrown out as a sneer on periods of religious excitement, that they kindle the enthusiasm of man and woman towards each other into earthly attachments; but the sneer should wither as something satanic before the purity of love as it comes to noble natures. The man who has learned to think meanly of
that,
to associate it with vulgar thoughts and low desires,the man who has not been lifted by love to aspire after unworldly excellence, to sigh for unworldly purity, to reverence unworldly good,has lost his one great chance of regeneration.
Harry and Esther had moved side by side for months, drawn daily to each other,showing each other their compositions, studying out of the same book, arguing together in constant friendly differences,and yet neither of them exactly conscious whither they were tending. A great social, religious excitement has often this result, that it throws open between friends the doors of the inner nature. How long, how long we may live in the same house, sit at the same table, hold daily converse, with friends to whom and by whom these inner doors are closed! We cannot even tell whether we should love them more or less if they were open,they are a mystery. But a great, pure, pervading, social excitement breaks like some early spring day around us; the sun shines, the birds sing; and forthwith open fly all the doors and windows, and let in the sunshine and the breeze and the bird-song!
In such an hour Esther saw that she was beloved!beloved by a poet soul,one of that rare order to whom the love of woman is a religion!a baptism!a consecration!
Her life, hitherto so chill and colorless, so imprisoned and bound in the chains of mere and cold intellect, awoke with a sudden thrill of consciousness to a new and passionate life. She was as changed as the poor and silent Jungfrau of the

 

Page 1333
Swiss mountains, when the gray and ghostly cold of the night bursts into rosy light, as the morning sunbeams rise upon it. The most auspicious and beautiful of all phenomena that ever diversify this weary life is that wonderful moment in which two souls, who hitherto have not known each other, suddenly, by the lifting of a veil or the falling of a barrier, become in one moment and forever after one. Henceforth each soul has in itself the double riches of the other. Each weakness is made strong by some corresponding strength in the other; for the truest union is where each soul has precisely the faculty which the other needs.
Harry was by nature and habit exactly the reverse of Esther. His conclusions were all intuitions. His religion was an emanation from the heart, a child of personal experience, and not a formula of the head. In him was seen the beginning of that great
reaction
which took place largely in the young mind of New England against the tyranny of mere logical methods as applied to the ascertaining of moral truths.
The hour of full heart union that made them one placed her mind under the control of his. His simple faith in God's love was an antidote to her despondent fears. His mind bore hers along on its current. His imagination awakened hers. She was like one carried away by a winged spirit, lifted up and borne heavenward by his faith and love. She was a transfigured being. An atmosphere of joy brightened and breathed around her; her eyes had a mysterious depth, her cheeks a fluttering color. The winter was over and past for her, and the time of the singing of birds had come.
Mr. Avery was in raptures. The long agony was past. He had gained a daughter and a son, and he was too joyful, too willing to believe, to be analytic or critical. Long had he secretly hoped that such faultless consistency, such strict attention to duty, might perhaps indicate a secret work of divine grace, which would spring into joy if only recognized and believed in. But now, when the dove that had long wandered actually bent her white wings at the window of the ark, he stretched forth his hand and drew her in with a trembling eagerness.
BOOK: Harriet Beecher Stowe : Three Novels
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