that it had blinded the eyes of his soul, and drifted between him and his highest duty; he had not been able to turn away from the gladness of living in her presence to think of what had been, during all their engagement, an anxiety and grief, and, he had promised himself, should be his earliest thought when she became his wife:—the unsaved condition of her soul.
When he had first seen her, before he knew he loved her, he had realized with distress and terror how far she was from what he called truth; how indifferent to what was the most important thing in the whole world to him—spiritual knowledge. He listened to what she said of her uncle's little Episcopal church in Ashurst, and heard her laugh good-naturedly about the rector's sermons, and then thought of the doctrines which were preached from his own pulpit in Lockhaven.
Helen had never listened to sermons full of the hopelessness of predestination; she frankly said she did not believe that Adam was her federal head and representative, and that she, therefore, was born in sin. "I'm a sinner," she said, smiling; "we're all miserable sinners, you know, Mr. Ward, and perhaps we all sin in original ways; but I don't believe in original sin."
When he spoke of eternal punishment, she looked at him with grave surprise in her calm brown eyes. "How can you think such a thing?" she asked. "It seems to me a libel upon the goodness of God."
"But justice, Miss Jeffrey," he said anxiously; "surely we must acknowledge the righteousness and justice of God's judgments."
"If you mean that God would send a soul to hell forever, if you call that his judgment, it seems to me unrighteous and unjust. Truly, I can think of no greater heresy, Mr. Ward, than to deny the love of God; and is not that what you do when you say he is more cruel than even men could be?"
"But the Bible says"—he began, when she interrupted him.
"It does not seem worth while to say, 'the Bible says,'" she said, smiling a little as she looked into his troubled face. "The Bible was the history, and poetry, and politics of the Jews, as well as their code of ethics and their liturgy; so that, unless we are prepared to believe in its verbal inspiration, I don't see how we can say, as an argument, 'the Bible says.'"
"And you do not believe in its verbal inspiration?" he said slowly.
"No," Helen answered, "I could not."
It was not for John Ward to ask how she had been taught, or to criticise another minister's influence, but as he walked home, with anxious, downcast eyes, he wondered what Dr. Howe's belief could be, and how it had been possible for her soul to have been so neglected. This woman, whose gracious, beautiful nature stirred him with profound admiration, was in the darkness of unbelief; she had never been taught the truth.
As he said this to himself, John Ward knew, with sudden, passionate tenderness, that he loved her. Yet it was months before he came and told her. What right had he to love her? he said to himself, when he knelt and prayed for her soul's salvation: she was an unbeliever; she had never come to Christ, or she would have known the truth. His duty to his people confronted him with its uncompromising claim that the woman whom he should bring to help him in his labors among them should be a Christian, and he struggled to tear this love out of his heart.
John Ward's was an intellect which could not hold a belief subject to the mutations of time or circumstances. Once acknowledged by his soul, its growth was ended; it hardened into a creed, in which he rested in complete satisfaction. It was not that he did not desire more light; it was simply that he could not conceive that there might be more light. And granting his premise that the Bible was directly inspired by God, he was not illogical in holding with a pathetic and patient faith to the doctrines of the Presbyterian Church.
Helen's belief was as different as was her mode of thought. It was perhaps a development of her own nature, rather than the result of her uncle's teaching, though she had been guided by him spiritually ever since he had taken her to his own home, on the death of her parents, when she was a little child. "Be a good girl, my dear," Dr. Howe would say. So she learned her catechism, and was confirmed just before she went to boarding-school, as was the custom with Ashurst young women, and sung in the choir, while Mr. Denner drew wonderful chords from the organ, and she was a very well-bred and modest young woman, taking her belief for granted, and giving no more thought to the problems of theology than girls usually do.
But this was before she met John Ward. After those first anxious questions of his, Helen began to understand how slight was her hold upon religion. But she did not talk about her frame of mind, nor dignify the questions which began to come by calling them doubts; how could they be doubts, when she had never known what she had believed? So, by degrees, she built up a belief for herself.
Love of good was really love of God, in her mind. Heaven meant righteousness, and hell an absence from what was best and truest; but Helen did not feel that a soul must wait for death before it was overtaken by hell. It was very simple and very short, this creed of hers; yet it was the doorway through which grief and patience were to come—the sorrow of the world, the mystery of sin, and the hope of that far-off divine event.
There was no detail of religious thought with Helen Jeffrey; ideas presented themselves to her mind with a comprehensiveness and simplicity which would have been impossible to Mr. Ward. But at this time he knew nothing of the mental processes that were leading her out of the calm, unreasoning content of childhood into a mist of doubt, which, as she looked into the future, seemed to darken into night. He was struggling with his conscience, and asking himself if he had any right to seek her love.
"Be not unequally yoked together with unbelievers," he said to himself. To his mind, Helen's lack of belief in certain doctrines—for it had hardly crystallized into unbelief—was sin; and sin was punishable by eternal death. Here was his escape from conscience. Should this sweet soul, that he loved more than his own, be lost? No; surely, it was a sacred right and duty to win her heart and marry her, that he might take her away from the atmosphere of religious indifference in which she lived, and guide her to light and life.
Love won the day. "I will save her soul!" he said to himself; and with this purpose always before him to hide a shadow, which whispered—so he thought—"This is a sin," he asked her to be his wife.
He did not have to plead long. "I think I have always loved you," Helen said, looking up into his eyes; and John was so happy that every thought of anxiety for her soul was swallowed up in gratitude to God for her love.
It was one midsummer afternoon that he reached Ashurst; he went at once to the rectory, though with no thought of asking Dr. Howe's permission to address his niece. It seemed to John as though there were only their two souls in the great sunny world that day, and his love-making was as simple and candid as his life.
"I've come to tell you I love you," he said, with no preface, except to take her hands in his.
He did not see her often during their engagement, nor did he write her of his fears and hopes for her; he would wait until she was quite away from Ashurst carelessness, he thought; and beside, his letters were so full of love, there was no room for theology. But he justified silence by saying when they were in their own home he would show her the beauty of revealed religion; she should understand the majesty of the truth; and their little house, which was to be sacred as the shrine of human love, should become the very gate of heaven.
It was a very little house, this parsonage. Its sharp pitch roof was pulled well down over its eyes, which were four square, shining windows, divided into twenty-four small panes of glass, so full of bubbles and dimples that they made the passer-by seem sadly distorted, and the spire of the church opposite have a strange bend in it.
John Ward's study had not a great many books. He could not afford them, for one reason; but, with a row of Edwards, and some of Dr. Samuel Hopkins' sermons, and pamphlets by Dr. Emmons, he could spare all but one or two volumes of Hodge and Shedd, who, after all, but reiterate, in a form suited to a weaker age, the teachings of Dr. Jonathan Edwards.
The dim Turkey carpet was worn down to the nap in a little path in front of his bookshelves, where he used to stand absorbed in reading, or where he walked back and forth, thinking out his dark and threatening sermons. For before his marriage John