CHAPTER XXIX. THE CURATE'S RESOLVE.

The next day was Sunday.

Twelve months had not yet elapsed since the small events with which my narrative opened. The change which had passed, not merely upon the opinions, but in the heart and mind and very being of the curate, had not then begun to appear even to himself, although its roots were not only deep in him but deep beyond him, even in the source of him; and now he was in a state of mind, a state of being, rather, of whose nature at that time he had not, and could not have had, the faintest fore-feeling, the most shadowy conception. It had been a season of great trouble, but the gain had been infinitely greater; for now were the bonds of the finite broken, he had burst the shell of the mortal, and was of those over whom the second death hath no power. The agony of the second birth was past, and he was a child again—only a child, he knew, but a child of the kingdom; and the world, and all that God cared about in it, was his, as no miser's gold could ever belong to its hoarder, while the created universe, yea and the uncreated also whence it sprang, lay open to him in the boundless free-giving of the original Thought. "All things are yours, and ye are Christ's, and Christ is God's:" he understood the words even as he who said them understood them, and as the wise of this world never will understand them until first they become fools that they may be wise.

At the same time a great sorrow threatened him from the no less mysterious region of his relations to humanity; but if that region and its most inexplicable cares were beyond the rule of the Life that dwelt in him, then was that Life no true God, and the whole thing was false; for he loved Helen with a love that was no invention or creation of his own, and if not his, then whose? Certainly not of one who, when it threatened to overwhelm him, was unable to uphold him under it! This thing also belonged to the God of his being. A poor God must he be for men or women who did not care about the awful things involved in the relation between them! Therefore even in his worst anxieties about Helen,—I do not mean in his worst seasons of despair at the thought of never gaining her love—he had never yet indeed consciously regarded the winning of her as a possibility—but at those times when he most plainly saw her the submissive disciple of George Bascombe, and the two seemed to his fancy to be straying away together "into a wide field, full of dark mountains;" when he saw her, so capable of the noblest, submitting her mind to the entrance of the poorest, meanest, shabbiest theories of life, and taking for her guide one who could lead her to no conscious well-being, or make provision for sustainment when the time of suffering and anxiety should come, or the time of health and strength be over when yet she must live on; when he saw her adopting a system of things whose influence would shrivel up instead of developing her faculties, crush her imagination with such a mountain-weight as was never piled above Titan, and dwarf the whole divine woman within her to the size and condition of an Aztec—even then was he able to reason with himself: "She belongs to God, not to me; and God loves her better than ever I could love her. If she should set out with her blind guide, it will be but a first day's journey she will go—through marshy places and dry sands, across the far breadth of which, lo! the blue mountains that shelter the high vales of sweetness and peace." And with this he not only tried to comfort himself, but succeeded—I do not say to contentment, but to quiet. Contentment, which, whatever its immediate shape, to be contentment at all, must be the will of God, lay beyond. Alas that men cannot believe there is such a thing as "that good and acceptable and perfect will of God!" To those that do believe it, it is the rejoicing of a conscious deliverance.

And now this Sunday, Wingfold entered the pulpit prepared at last to utter his resolve. Happily nothing had been done to introduce the confusing element of another will. The bishop had heard nothing of the matter, and if anything had reached the rector, he had not spoken. Not one of the congregation, not even Mrs. Ramshorn, had hinted to him that he ought to resign. It had been left altogether with himself. And now he would tell them the decision to which the thought he had taken had conducted him. I will give a portion of his sermon—enough to show us how he showed the congregation the state of his mind in reference to the grand question, and the position he took in relation to his hearers.

"It is time, my hearers," he said, "because it is now possible, to bring to a close that uncertainty with regard to the continuance of our relation to each other, which I was, in the spring-time of the year, compelled by mental circumstance to occasion. I then forced myself, for very dread of the honesty of an all-knowing God, to break through every convention of the church and the pulpit, and speak to you of my most private affairs. I told you that I was sure of not one of those things concerning which it is taken for granted that a clergyman must be satisfied; but that I would not at once yield my office, lest in that act I should seem to declare unbelief of many a thing which even then I desired to find true. In leaving me undisturbed either by complaint, expostulation, or proffered instruction, you, my hearers, have granted me the leisure of which I stood in need. Meantime I have endeavoured to show you the best I saw, while yet I dared not say I was sure of anything. I have thus kept you, those at least who cared to follow my path, acquainted with my mental history. And now I come to tell you the practical result at which I have arrived.

"But when I say that I will not forsake my curacy, still less my right and duty to teach whatever I seem to know, I must not therein convey the impression that I have attained that conviction and assurance the discovery of the absence of which was the cause of the whole uncertain proceeding. All I now say is, that in the story of Jesus I have beheld such grandeur—to me apparently altogether beyond the reach of human invention, such a radiation of divine loveliness and truth, such hope for man, soaring miles above every possible pitfall of Fate; and have at the same time, from the endeavour to obey the word recorded as his, experienced such a conscious enlargement of mental faculty, such a deepening of moral strength, such an enhancement of ideal, such an increase of faith, hope, and charity towards all men, that I now declare with the consent of my whole man—I cast in my lot with the servants of the Crucified; I am content even to share their delusion, if delusion it be, for it is the truth of the God of men to me; I will stand or fall with the story of my Lord; I will take my chance—I speak not in irreverence but in honesty—my chance of failure or success in regard to whatever may follow in this life or the life to come, if there be a life to come—on the words and will of the Lord Jesus Christ, whom if, impressed as I am with the truth of his nature, the absolute devotion of his life, and the essential might of his being, I yet obey not, I shall not only deserve to perish, but in that very refusal draw ruin upon my head. Before God I say it—I would rather be crucified with that man, so it might be as a disciple and not as a thief that creeps, intrudes, or climbs into the fold, than I would reign with him over such a kingdom of grandeur as would have satisfied the imagination and love-ambition of his mother. On such grounds as these I hope I am justified in declaring myself a disciple of the Son of Man, and in devoting my life and the renewed energy and enlarged, yea infinite hope which he has given me, to his brothers and sisters of my race, that if possible I may gain some to be partakers of the blessedness of my hope. Henceforth I am, not IN HOLY ORDERS, I reject the phrase, but UNDER holy orders, even the orders of Christ Jesus, which is the law of liberty, the law whose obedience alone can set a man free from in-burrowing slavery.

"And if any man yet say that, because of my lack of absolute assurance, I have no right to the sacred post,—Let him, I answer, who has been assailed by such doubts as mine, and from the citadel of his faith sees no more one lingering shadow of a foe—let him cast at me the first stone! Vain challenge! for such a one will never cast a stone at man or woman. But let not him whose belief is but the absence of doubt, who has never loved enough that which he thinks he believes to have felt a single fear lest it should not be true—let not that man, I say, cast at me pebble from the brook, or cloven rock from the mount of the law, for either will fall hurtless at my feet. Friends, I have for the last time spoken of myself in this place. Ye have borne with me in my trials, and I thank you. Those who have not only borne but suffered, and do now rejoice with me, I thank tenfold. I have done—

"Save for one word to the Christians of this congregation:

"The waves of infidelity are coming in with a strong wind and a flowing tide. Who is to blame? God it cannot be, and for unbelievers, they are as they were. It is the Christians who are to blame. I do not mean those who are called Christians, but those who call and count themselves Christians. I tell you, and I speak to each one of whom it is true, that you hold and present such a withered, starved, miserable, death's-head idea of Christianity; that you are yourselves such poverty-stricken believers, if believers you are at all; that the notion you present to the world as your ideal, is so commonplace, so false to the grand, gracious, mighty-hearted Jesus—that YOU are the cause why the truth hangs its head in patience, and rides not forth on the white horse, conquering and to conquer. You dull its lustre in the eyes of men; you deform its fair proportions; you represent not that which it is, but that which it is not, yet call yourselves by its name; you are not the salt of the earth, but a salt that has lost its savour, for ye seek all things else first, and to that seeking the kingdom of God and his righteousness shall never be added. Until you repent and believe afresh, believe in a nobler Christ, namely the Christ revealed by himself, and not the muffled form of something vaguely human and certainly not all divine, which the false interpretations of men have substituted for him, you will be, as, I repeat, you are, the main reason why faith is so scanty in the earth, and the enemy comes in like a flood. For the sake of the progress of the truth, and that into nobler minds than yours, it were better you joined the ranks of the enemy, and declared what I fear with many of you is the fact, that you believe not at all. But whether in some sense you believe or not, the fact remains, that, while you are not of those Christians who obey the word of the master, DOING the things he says to them, you are of those Christians, if you WILL be called by the name, to whom he will say, I never knew you: go forth into the outer darkness. Then at least will the church be rid of you, and the honest doubter will have room to breathe the divine air of the presence of Jesus.

"But oh what unspeakable bliss of heart and soul and mind and sense remains for him who like St. Paul is crucified with Christ, who lives no more from his own self, but is inspired and informed and possessed with the same faith towards the Father in which Jesus lived and wrought the will of the Father! If the words attributed to Jesus are indeed the words of him whom Jesus declared himself, then truly is the fate of mankind a glorious one,—and that, first and last, because men have a God supremely grand, all-perfect in God-head; for that is, and that alone can be, the absolute bliss of the created."