For the last few months, while all these various matters were going on in Rockland, the Reverend Chauncy Fairweather had been busy with the records of ancient councils and the writings of the early fathers. The more he read, the more discontented he became with the platform upon which he and his people were standing. They and he were clearly in a minority, and his deep inward longing to be with the majority was growing into an engrossing passion. He yearned especially towards the good old unquestioning, authoritative Mother Church, with her articles of faith which took away the necessity for private judgment, with her traditional forms and ceremonies, and her whole apparatus of stimulants and anodynes.

About this time he procured a breviary and kept it in his desk under the loose papers. He sent to a Catholic bookstore and obtained a small crucifix suspended from a string of beads. He ordered his new coat to be cut very narrow in the collar and to be made single-breasted. He began an informal series of religious conversations with Miss O'Brien, the young person of Irish extraction already referred to as Bridget, maid of all work. These not proving very satisfactory, he managed to fall in with Father McShane, the Catholic priest of the Rockland church.

Father McShane encouraged his nibble very scientifically. It would be such a fine thing to bring over one of those Protestant heretics, and a “liberal” one too!—not that there was any real difference between them, but it sounded better, to say that one of these rationalizing free-and-equal religionists had been made a convert than any of those half-way Protestants who were the slaves of catechisms instead of councils, and of commentators instead of popes. The subtle priest played his disciple with his finest tackle. It was hardly necessary: when anything or anybody wishes to be caught, a bare hook and a coarse line are all that is needed.

If a man has a genuine, sincere, hearty wish to get rid of his liberty, if he is really bent upon becoming a slave, nothing can stop him. And the temptation is to some natures a very great one. Liberty is often a heavy burden on a man. It involves that necessity for perpetual choice which is the kind of labor men have always dreaded. In common life we shirk it by forming habits, which take the place of self-determination. In politics party-organization saves us the pains of much thinking before deciding how to cast our vote. In religious matters there are great multitudes watching us perpetually, each propagandist ready with his bundle of finalities, which having accepted we may be at peace. The more absolute the submission demanded, the stronger the temptation becomes to those who have been long tossed among doubts and conflicts.

So it is that in all the quiet bays which indent the shores of the great ocean of thought, at every sinking wharf, we see moored the hulks and the razees of enslaved or half-enslaved intelligences. They rock peacefully as children in their cradles on the subdued swell which comes feebly in over the bar at the harbor's mouth, slowly crusting with barnacles, pulling at their iron cables as if they really wanted to be free; but better contented to remain bound as they are. For these no more the round unwalled horizon of the open sea, the joyous breeze aloft, the furrow, the foam, the sparkle, that track the rushing keel! They have escaped the dangers of the wave, and lie still henceforth, evermore. Happiest of souls, if lethargy is bliss, and palsy the chief beatitude!

America owes its political freedom to religious Protestantism. But political freedom is reacting on religious prescription with still mightier force. We wonder, therefore, when we find a soul which was born to a full sense of individual liberty, an unchallenged right of self-determination on every new alleged truth offered to its intelligence, voluntarily surrendering any portion of its liberty to a spiritual dictatorship which always proves to rest, in the last analysis, on a majority vote, nothing more nor less, commonly an old one, passed in those barbarous times when men cursed and murdered each other for differences of opinion, and of course were not in a condition to settle the beliefs of a comparatively civilized community.

In our disgust, we are liable to be intolerant. We forget that weakness is not in itself a sin. We forget that even cowardice may call for our most lenient judgment, if it spring from innate infirmity, Who of us does not look with great tenderness on the young chieftain in the “Fair Maid of Perth,” when he confesses his want of courage? All of us love companionship and sympathy; some of us may love them too much. All of us are more or less imaginative in our theology.

Some of us may find the aid of material symbols a comfort, if not a necessity. The boldest thinker may have his moments of languor and discouragement, when he feels as if he could willingly exchange faiths with the old beldame crossing herself at the cathedral-door,—nay, that, if he could drop all coherent thought, and lie in the flowery meadow with the brown-eyed solemnly unthinking cattle, looking up to the sky, and all their simple consciousness staining itself blue, then down to the grass, and life turning to a mere greenness, blended with confused scents of herbs,—no individual mind-movement such as men are teased with, but the great calm cattle-sense of all time and all places that know the milky smell of herds,—if he could be like these, he would be content to be driven home by the cow-boy, and share the grassy banquet of the king of ancient Babylon. Let us be very generous, then, in our judgment of those who leave the front ranks of thought for the company of the meek non-combatants who follow with the baggage and provisions. Age, illness, too much wear and tear, a half-formed paralysis, may bring any of us to this pass. But while we can think and maintain the rights of our own individuality against every human combination, let us not forget to caution all who are disposed to waver that there is a cowardice which is criminal, and a longing for rest which it is baseness to indulge. God help him, over whose dead soul in his living body must be uttered the sad supplication, Requiescat in pace!

A knock at the Reverend Mr. Fairweather's study door called his eyes from the book on which they were intent. He looked up, as if expecting a welcome guest.

The Reverend Pierrepont Honeywood, D. D., entered the study of the Reverend Chauncy Fairweather. He was not the expected guest. Mr. Fairweather slipped the book he was reading into a half-open drawer, and pushed in the drawer. He slid something which rattled under a paper lying on the table. He rose with a slight change of color, and welcomed, a little awkwardly, his unusual visitor.

“Good-evening, Brother Fairweather!” said the Reverend Doctor, in a very cordial, good-humored way. “I hope I am not spoiling one of those eloquent sermons I never have a chance to hear.”

“Not at all, not at all,” the younger clergyman answered, in a languid tone, with a kind of habitual half-querulousness which belonged to it,—the vocal expression which we meet with now and then, and which says as plainly as so many words could say it, “I am a suffering individual. I am persistently undervalued, wronged, and imposed upon by mankind and the powers of the universe generally. But I endure all. I endure you. Speak. I listen. It is a burden to me, but I even approve. I sacrifice myself. Behold this movement of my lips! It is a smile.”

The Reverend Doctor knew this forlorn way of Mr. Fairweather's, and was not troubled by it. He proceeded to relate the circumstances of his visit from the old black woman, and the fear she was in about the young girl, who being a parishioner of Mr. Fairweather's, he had thought it best to come over and speak to him about old Sophy's fears and fancies.

In telling the old woman's story, he alluded only vaguely to those peculiar circumstances to which she had attributed so much importance, taking it for granted that the other minister must be familiar with the whole series of incidents she had related. The old minister was mistaken, as we have before seen. Mr. Fairweather had been settled in the place only about ten years, and, if he had heard a strange hint now and then about Elsie, had never considered it as anything more than idle and ignorant, if not malicious, village-gossip. All that he fully understood was that this had been a perverse and unmanageable child, and that the extraordinary care which had been bestowed on her had been so far thrown away that she was a dangerous, self-willed girl, whom all feared and almost all shunned, as if she carried with her some malignant influence.

He replied, therefore, after hearing the story, that Elsie had always given trouble. There seemed to be a kind of natural obliquity about her. Perfectly unaccountable. A very dark case. Never amenable to good influences. Had sent her good books from the Sunday-school library. Remembered that she tore out the frontispiece of one of them, and kept it, and flung the book out of the window. It was a picture of Eve's temptation; and he recollected her saying that Eve was a good woman,—and she'd have done just so, if she'd been there. A very sad child, very sad; bad from infancy. He had talked himself bold, and said all at once, “Doctor, do you know I am almost ready to accept your doctrine of the congenital sinfulness of human nature? I am afraid that is the only thing which goes to the bottom of the difficulty.”

The old minister's face did not open so approvingly as Mr. Fairweather had expected.

“Why, yes,—well,—many find comfort in it,—I believe;—there is much to be said,—there are many bad people,—and bad children,—I can't be so sure about bad babies,—though they cry very malignantly at times,—especially if they have the stomach-ache. But I really don't know how to condemn this poor Elsie; she may have impulses that act in her like instincts in the lower animals, and so not come under the bearing of our ordinary rules of judgment.”

“But this depraved tendency, Doctor,—this unaccountable perverseness. My dear Sir, I am afraid your school is in the right about human nature. Oh, those words of the Psalmist, 'shapen in iniquity,' and the rest! What are we to do with them,—we who teach that the soul of a child is an unstained white tablet?”

“King David was very subject to fits of humility, and much given to self-reproaches,” said the Doctor, in a rather dry way. “We owe you and your friends a good deal for calling attention to the natural graces, which, after all, may, perhaps, be considered as another form of manifestation of the divine influence. Some of our writers have pressed rather too hard on the tendencies of the human soul toward evil as such. It maybe questioned whether these views have not interfered with the sound training of certain young persons, sons of clergymen and others. I am nearer of your mind about the possibility of educating children so that they shall become good Christians without any violent transition. That is what I should hope for from bringing them up 'in the nurture and admonition of the Lord.'”

The younger minister looked puzzled, but presently answered, “Possibly we may have called attention to some neglected truths; but, after all, I fear we must go to the old school, if we want to get at the root of the matter. I know there is an outward amiability about many young persons, some young girls especially, that seems like genuine goodness; but I have been disposed of late to lean toward your view, that these human affections, as we see them in our children,—ours, I say, though I have not the fearful responsibility of training any of my own,—are only a kind of disguised and sinful selfishness.”

The old minister groaned in spirit. His heart had been softened by the sweet influences of children and grandchildren. He thought of a half-sized grave in the burial-ground, and the fine, brave, noble-hearted boy he laid in it thirty years before,—the sweet, cheerful child who had made his home all sunshine until the day when he was brought into it, his long curls dripping, his fresh lips purpled in death,—foolish dear little blessed creature to throw himself into the deep water to save the drowning boy, who clung about him and carried him under! Disguised selfishness! And his granddaughter too, whose disguised selfishness was the light of his household!

“Don't call it my view!” he said. “Abstractly, perhaps, all natures may be considered vitiated; but practically, as I see it in life, the divine grace keeps pace with the perverted instincts from infancy in many natures. Besides, this perversion itself may often be disease, bad habits transmitted, like drunkenness, or some hereditary misfortune, as with this Elsie we were talking about.”

The younger minister was completely mystified. At every step he made towards the Doctor's recognized theological position, the Doctor took just one step towards his. They would cross each other soon at this rate, and might as well exchange pulpits,—as Colonel Sprowle once wished they would, it may be remembered.

The Doctor, though a much clearer-headed man, was almost equally puzzled. He turned the conversation again upon Elsie, and endeavored to make her minister feel the importance of bringing every friendly influence to bear upon her at this critical period of her life. His sympathies did not seem so lively as the Doctor could have wished. Perhaps he had vastly more important objects of solicitude in his own spiritual interests.

A knock at the door interrupted them. The Reverend Mr. Fairweather rose and went towards it. As he passed the table, his coat caught something, which came rattling to the floor. It was a crucifix with a string of beads attached. As he opened the door, the Milesian features of Father McShane presented themselves, and from their centre proceeded the clerical benediction in Irish-sounding Latin, Pax vobiscum!

The Reverend Doctor Honeywood rose and left the priest and his disciple together.