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When I had left her at last a little composed, with her mother seated by her bedside, I called my other two daughters—Wynnie, the eldest, and Dorothy, the youngest, whom I found seated on the floor outside, one on each side of the door, weeping—into my study, and said to them: “My darlings, this is very sad; but you must remember that it is God’s will; and as you would both try to bear it cheerfully if it had fallen to your lot to bear, you must try to be cheerful even when it is your sister’s part to endure.”

“O, papa! poor Connie!” cried Dora, and burst into fresh tears.

Wynnie said nothing, but knelt down by my knee, and laid her cheek upon it.

“Shall I tell you what Constance said to me just before I left the room?” I asked.

“Please do, papa.”

“She whispered, ‘You must try to bear it, all of you, as well as you can. I don’t mind it very much, only for you.’ So, you see, if you want to make her comfortable, you must not look gloomy and troubled. Sick people like to see cheerful faces about them; and I am sure Connie will not suffer nearly so much if she finds that she does not make the household gloomy.”

This I had learned from being ill myself once or twice since my marriage. My wife never came near me with a gloomy face, and I had found that it was quite possible to be sympathetic with those of my flock who were ill without putting on a long face when I went to see them. Of course, I do not mean that I could, or that it was desirable that I should, look cheerful when any were in great pain or mental distress. But in ordinary conditions of illness a cheerful countenance is as a message of all’s well, which may surely be carried into a sick chamber by the man who believes that the heart of a loving Father is at the centre of things, that he is light all about the darkness, and that he will not only bring good out of evil at last, but will be with the sufferer all the time, making endurance possible, and pain tolerable. There are a thousand alleviations that people do not often think of, coming from God himself. Would you not say, for instance, that time must pass very slowly in pain? But have you never observed, or has no one ever made the remark to you, how strangely fast, even in severe pain, the time passes after all?

“We will do all we can, will we not,” I went on, “to make her as comfortable as possible? You, Dora, must attend to your little brothers, that your mother may not have too much to think about now that she will have Connie to nurse.”

They could not say much, but they both kissed me, and went away leaving me to understand clearly enough that they had quite understood me. I then returned to the sick chamber, where I found that the poor child had fallen asleep.

My wife and I watched by her bedside on alternate nights, until the pain had so far subsided, and the fever was so far reduced, that we could allow Wynnie to take a share in the office. We could not think of giving her over to the care of any but one of ourselves during the night. Her chief suffering came from its being necessary that she should keep nearly one position on her back, because of her spine, while the external bruise and the swelling of the muscles were in consequence so painful, that it needed all that mechanical contrivance could do to render the position endurable. But these outward conditions were greatly ameliorated before many days were over.

This is a dreary beginning of my story, is it not? But sickness of all kinds is such a common thing in the world, that it is well sometimes to let our minds rest upon it, lest it should take us altogether at unawares, either in ourselves or our friends, when it comes. If it were not a good thing in the end, surely it would not be; and perhaps before I have done my readers will not be sorry that my tale began so gloomily. The sickness in Judaea eighteen hundred and thirty-five years ago, or thereabouts, has no small part in the story of him who came to put all things under our feet. Praise be to him for evermore!

It soon became evident to me that that room was like a new and more sacred heart to the house. At first it radiated gloom to the remotest corners; but soon rays of light began to appear mingling with the gloom. I could see that bits of news were carried from it to the servants in the kitchen, in the garden, in the stable, and over the way to the home-farm. Even in the village, and everywhere over the parish, I was received more kindly, and listened to more willingly, because of the trouble I and my family were in; while in the house, although we had never been anything else than a loving family, it was easy to discover that we all drew more closely together in consequence of our common anxiety. Previous to this, it had been no unusual thing to see Wynnie and Dora impatient with each other; for Dora was none the less a wild, somewhat lawless child, that she was a profoundly affectionate one. She rather resembled her cousin Judy, in fact—whom she called Aunt Judy, and with whom she was naturally a great favourite. Wynnie, on the other hand, was sedate, and rather severe—more severe, I must in justice say, with herself than with anyone else. I had sometimes wished, it is true, that her mother, in regard to the younger children, were more like her; but there I was wrong. For one of the great goods that come of having two parents, is that the one balances and rectifies the motions of the other. No one is good but God. No one holds the truth, or can hold it, in one and the same thought, but God. Our human life is often, at best, but an oscillation between the extremes which together make the truth; and it is not a bad thing in a family, that the pendulums of father and mother should differ in movement so far, that when the one is at one extremity of the swing, the other should be at the other, so that they meet only in the point of indifference, in the middle; that the predominant tendency of the one should not be the predominant tendency of the other. I was a very strict disciplinarian—too much so, perhaps, sometimes: Ethelwyn, on the other hand, was too much inclined, I thought, to excuse everything. I was law, she was grace. But grace often yielded to law, and law sometimes yielded to grace. Yet she represented the higher; for in the ultimate triumph of grace, in the glad performance of the command from love of what is commanded, the law is fulfilled: the law is a schoolmaster to bring us to Christ. I must say this for myself, however, that, although obedience was the one thing I enforced, believing it the one thing upon which all family economy primarily depends, yet my object always was to set my children free from my law as soon as possible; in a word, to help them to become, as soon as it might be, a law unto themselves. Then they would need no more of mine. Then I would go entirely over to the mother’s higher side, and become to them, as much as in me lay, no longer law and truth, but grace and truth. But to return to my children—it was soon evident not only that Wynnie had grown more indulgent to Dora’s vagaries, but that Dora was more submissive to Wynnie, while the younger children began to obey their eldest sister with a willing obedience, keeping down their effervescence within doors, and letting it off only out of doors, or in the out-houses.

When Constance began to recover a little, then the sacredness of that chamber began to show itself more powerfully, radiating on all sides a yet stronger influence of peace and goodwill. It was like a fountain of gentle light, quieting and bringing more or less into tune all that came within the circle of its sweetness. This brings me to speak again of my lovely child. For surely a father may speak thus of a child of God. He cannot regard his child as his even as a book he has written may be his. A man’s child is his because God has said to him, “Take this child and nurse it for me.” She is God’s making; God’s marvellous invention, to be tended and cared for, and ministered unto as one of his precious things; a young angel, let me say, who needs the air of this lower world to make her wings grow. And while he regards her thus, he will see all other children in the same light, and will not dare to set up his own against others of God’s brood with the new-budding wings. The universal heart of truth will thus rectify, while it intensifies, the individual feeling towards one’s own; and the man who is most free from poor partisanship in regard to his own family, will feel the most individual tenderness for the lovely human creatures whom God has given into his own especial care and responsibility. Show me the man who is tender, reverential, gracious towards the children of other men, and I will show you the man who will love and tend his own best, to whose heart his own will flee for their first refuge after God, when they catch sight of the cloud in the wind.

CHAPTER III. THE SICK CHAMBER

In the course of a month there was a good deal more of light in the smile with which my darling greeted me when I entered her room in the morning. Her pain was greatly gone, but the power of moving her limbs had not yet even begun to show itself.

One day she received me with a still happier smile than I had yet seen upon her face, put out her thin white hand, took mine and kissed it, and said, “Papa,” with a lingering on the last syllable.

“What is it, my pet?” I asked.

“I am so happy!”

“What makes you so happy?” I asked again.

“I don’t know,” she answered. “I haven’t thought about it yet. But everything looks so pleasant round me. Is it nearly winter yet, papa? I’ve forgotten all about how the time has been going.”

“It is almost winter, my dear. There is hardly a leaf left on the trees—just two or three disconsolate yellow ones that want to get away down to the rest. They go fluttering and fluttering and trying to break away, but they can’t.”

“That is just as I felt a little while ago. I wanted to die and get away, papa; for I thought I should never be well again, and I should be in everybody’s way.—I am afraid I shall not get well, after all,” she added, and the light clouded on her sweet face.

“Well, my darling, we are in God’s hands. We shall never get tired of you, and you must not get tired of us. Would you get tired of nursing me, if I were ill?”

“O, papa!” And the tears began to gather in her eyes.

“Then you must think we are not able to love so well as you.”

“I know what you mean. I did not think of it that way. I will never think so about it again. I was only thinking how useless I was.”

“There you are quite mistaken, my dear. No living creature ever was useless. You’ve got plenty to do there.”

“But what have I got to do? I don’t feel able for anything,” she said; and again the tears came in her eyes, as if I had been telling her to get up and she could not.

“A great deal of our work,” I answered, “we do without knowing what it is. But I’ll tell you what you have got to do: you have got to believe in God, and in everybody in this house.”

“I do, I do. But that is easy to do,” she returned.

“And do you think that the work God gives us to do is never easy? Jesus says his yoke is easy, his burden is light. People sometimes refuse to do God’s work just because it is easy. This is, sometimes, because they cannot believe that easy work is his work; but there may be a very bad pride in it: it may be because they think that there is little or no honour to be got in that way; and therefore they despise it. Some again accept it with half a heart, and do it with half a hand. But, however easy any work may be, it cannot be well done without taking thought about it. And such people, instead of taking thought about their work, generally take thought about the morrow, in which no work can be done any more than in yesterday. The Holy Present!—I think I must make one more sermon about it—although you, Connie,” I said, meaning it for a little joke, “do think that I have said too much about it already.”

“Papa, papa! do forgive me. This is a judgment on me for talking to you as I did that dreadful morning. But I was so happy that I was impertinent.”

“You silly darling!” I said. “A judgment! God be angry with you for that! Even if it had been anything wrong, which it was not, do you think God has no patience? No, Connie. I will tell you what seems to me much more likely. You wanted something to do; and so God gave you something to do.”

“Lying in bed and doing nothing!”

“Yes. Just lying in bed, and doing his will.”

“If I could but feel that I was doing his will!”

“When you do it, then you will feel you are doing it.”

“I know you are coming to something, papa. Please make haste, for my back is getting so bad.”

“I’ve tired you, my pet. It was very thoughtless of me. I will tell you the rest another time,” I said, rising.

“No, no. It will make me much worse not to hear it all now.”

“Well, I will tell you. Be still, my darling, I won’t be long. In the time of the old sacrifices, when God so kindly told his ignorant children to do something for him in that way, poor people were told to bring, not a bullock or a sheep, for that was more than they could get, but a pair of turtledoves, or two young pigeons. But now, as Crashaw the poet says, ‘Ourselves become our own best sacrifice.’ God wanted to teach people to offer themselves. Now, you are poor, my pet, and you cannot offer yourself in great things done for your fellow-men, which was the way Jesus did. But you must remember that the two young pigeons of the poor were just as acceptable to God as the fat bullock of the rich. Therefore you must say to God something like this:—‘O heavenly Father, I have nothing to offer thee but my patience. I will bear thy will, and so offer my will a burnt-offering unto thee. I will be as useless as thou pleasest.’ Depend upon it, my darling, in the midst of all the science about the world and its ways, and all the ignorance of God and his greatness, the man or woman who can thus say, Thy will be done, with the true heart of giving up is nearer the secret of things than the geologist and theologian. And now, my darling, be quiet in God’s name.”

She held up her mouth to kiss me, but did not speak, and I left her, and sent Dora to sit with her.

In the evening, when I went into her room again, having been out in my parish all the morning, I began to unload my budget of small events. Indeed, we all came in like pelicans with stuffed pouches to empty them in her room, as if she had been the only young one we had, and we must cram her with news. Or, rather, she was like the queen of the commonwealth sending out her messages into all parts, and receiving messages in return. I might call her the brain of the house; but I have used similes enough for a while.

After I had done talking, she said—

“And you have been to the school too, papa?”

“Yes. I go to the school almost every day. I fancy in such a school as ours the young people get more good than they do in church. You know I had made a great change in the Sunday-school just before you came home.”

“I heard of that, papa. You won’t let any of the little ones go to school on the Sunday.”

“No. It is too much for them. And having made this change, I feel the necessity of being in the school myself nearly every day, that I may do something direct for the little ones.”

“And you’ll have to take me up soon, as you promised, you know, papa—just before Sprite threw me.”

“As soon as you like, my dear, after you are able to read again.”

“O, you must begin before that, please.—You could spare time to read a little to me, couldn’t you?” she said doubtfully, as if she feared she was asking too much.

“Certainly, my dear; and I will begin to think about it at once.”

It was in part the result of this wish of my child’s that it became the custom to gather in her room on Sunday evenings. She was quite unable for any kind of work such as she would have had me commence with her, but I used to take something to read to her every now and then, and always after our early tea on Sundays.

What a thing it is to have one to speak and think about and try to find out and understand, who is always and altogether and perfectly good! Such a centre that is for all our thoughts and words and actions and imaginations! It is indeed blessed to be human beings with Jesus Christ for the centre of humanity.

In the papers wherein I am about to record the chief events of the following years of my life, I shall give a short account of what passed at some of these assemblies in my child’s room, in the hope that it may give my friends something, if not new, yet fresh to think about. For God has so made us that everyone who thinks at all thinks in a way that must be more or less fresh to everyone else who thinks, if he only have the gift of setting forth his thoughts so that we can see what they are.

I hope my readers will not be alarmed at this, and suppose that I am about to inflict long sermons upon them. I am not. I do hope, as I say, to teach them something; but those whom I succeed in so teaching will share in the delight it will give me to write about what I love most.

As far as I can remember, I will tell how this Sunday-evening class began. I was sitting by Constance’s bed. The fire was burning brightly, and the twilight had deepened so nearly into night that it was reflected back from the window, for the curtains had not yet been drawn. There was no light in the room but that of the fire.

Now Constance was in the way of asking often what kind of day or night it was, for there never was a girl more a child of nature than she. Her heart seemed to respond at once to any and every mood of the world around her. To her the condition of air, earth, and sky was news, and news of poetic interest too. “What is it like?” she would often say, without any more definite shaping of the question. This same evening she said:

“What is it like, papa?”

“It is growing dark,” I answered, “as you can see. It is a still evening, and what they call a black frost. The trees are standing as still as if they were carved out of stone, and would snap off everywhere if the wind were to blow. The ground is dark, and as hard as if it were of cast iron. A gloomy night rather, my dear. It looks as if there were something upon its mind that made it sullenly thoughtful; but the stars are coming out one after another overhead, and the sky will be all awake soon. A strange thing the life that goes on all night, is it not? The life of owlets, and mice, and beasts of prey, and bats, and stars,” I said, with no very categorical arrangement, “and dreams, and flowers that don’t go to sleep like the rest, but send out their scent all night long. Only those are gone now. There are no scents abroad, not even of the earth in such a frost as this.”

“Don’t you think it looks sometimes, papa, as if God turned his back on the world, or went farther away from it for a while?”

“Tell me a little more what you mean, Connie.”

“Well, this night now, this dark, frozen, lifeless night, which you have been describing to me, isn’t like God at all—is it?”

“No, it is not. I see what you mean now.”

“It is just as if he had gone away and said, ‘Now you shall see what you can do without me.’

“Something like that. But do you know that English people—at least I think so—enjoy the changeful weather of their country much more upon the whole than those who have fine weather constantly? You see it is not enough to satisfy God’s goodness that he should give us all things richly to enjoy, but he must make us able to enjoy them as richly as he gives them. He has to consider not only the gift, but the receiver of the gift. He has to make us able to take the gift and make it our own, as well as to give us the gift. In fact, it is not real giving, with the full, that is, the divine, meaning of giving, without it. He has to give us to the gift as well as give the gift to us. Now for this, a break, an interruption is good, is invaluable, for then we begin to think about the thing, and do something in the matter ourselves. The wonder of God’s teaching is that, in great part, he makes us not merely learn, but teach ourselves, and that is far grander than if he only made our minds as he makes our bodies.”

“I think I understand you, papa. For since I have been ill, you would wonder, if you could see into me, how even what you tell me about the world out of doors gives me more pleasure than I think I ever had when I could go about in it just as I liked.”

“It wouldn’t do that, though, you know, if you hadn’t had the other first. The pleasure you have comes as much from your memory as from my news.”

“I see that, papa.”

“Now can you tell me anything in history that confirms what I have been saying?”

“I don’t know anything about history, papa. The only thing that comes into my head is what you were saying yourself the other day about Milton’s blindness.”

“Ah, yes. I had not thought of that. Do you know, I do believe that God wanted a grand poem from that man, and therefore blinded him that he might be able to write it. But he had first trained him up to the point—given him thirty years in which he had not to provide the bread of a single day, only to learn and think; then set him to teach boys; then placed him at Cromwell’s side, in the midst of the tumultuous movement of public affairs, into which the late student entered with all his heart and soul; and then last of all he cast the veil of a divine darkness over him, sent him into a chamber far more retired than that in which he laboured at Cambridge, and set him like the nightingale to sing darkling. The blackness about him was just the great canvas which God gave him to cover with forms of light and music. Deep wells of memory burst upwards from below; the windows of heaven were opened from above; from both rushed the deluge of song which flooded his soul, and which he has poured out in a great river to us.”

“It was rather hard for poor Milton, though, wasn’t it, papa?”

“Wait till he says so, my dear. We are sometimes too ready with our sympathy, and think things a great deal worse than those who have to undergo them. Who would not be glad to be struck with such blindness as Milton’s?”

“Those that do not care about his poetry, papa,” answered Constance, with a deprecatory smile.

“Well said, my Connie. And to such it never can come. But, if it please God, you will love Milton before you are about again. You can’t love one you know nothing about.”

“I have tried to read him a little.”

“Yes, I daresay. You might as well talk of liking a man whose face you had never seen, because you did not approve of the back of his coat. But you and Milton together have led me away from a far grander instance of what we had been talking about. Are you tired, darling?”

“Not the least, papa. You don’t mind what I said about Milton?”

“Not at all, my dear. I like your honesty. But I should mind very much if you thought, with your ignorance of Milton, that your judgment of him was more likely to be right than mine, with my knowledge of him.”

“O, papa! I am only sorry that I am not capable of appreciating him.”

“There you are wrong again. I think you are quite capable of appreciating him. But you cannot appreciate what you have never seen. You think of him as dry, and think you ought to be able to like dry things. Now he is not dry, and you ought not to be able to like dry things. You have a figure before you in your fancy, which is dry, and which you call Milton. But it is no more Milton than your dull-faced Dutch doll, which you called after her, was your merry Aunt Judy. But here comes your mamma; and I haven’t said what I wanted to say yet.”

“But surely, husband, you can say it all the same,” said my wife. “I will go away if you can’t.”

“I can say it all the better, my love. Come and sit down here beside me. I was trying to show Connie—”

“You did show me, papa.”

“Well, I was showing Connie that a gift has sometimes to be taken away again before we can know what it is worth, and so receive it right.”

Ethelwyn sighed. She was always more open to the mournful than the glad. Her heart had been dreadfully wrung in her youth.

“And I was going on to give her the greatest instance of it in human history. As long as our Lord was with his disciples, they could not see him right: he was too near them. Too much light, too many words, too much revelation, blinds or stupefies. The Lord had been with them long enough. They loved him dearly, and yet often forgot his words almost as soon as he said them. He could not get it into them, for instance, that he had not come to be a king. Whatever he said, they shaped it over again after their own fancy; and their minds were so full of their own worldly notions of grandeur and command, that they could not receive into their souls the gift of God present before their eyes. Therefore he was taken away, that his Spirit, which was more himself than his bodily presence, might come into them—that they might receive the gift of God into their innermost being. After he had gone out of their sight, and they might look all around and down in the grave and up in the air, and not see him anywhere—when they thought they had lost him, he began to come to them again from the other side—from the inside. They found that the image of him which his presence with them had printed in light upon their souls, began to revive in the dark of his absence; and not that only, but that in looking at it without the overwhelming of his bodily presence, lines and forms and meanings began to dawn out of it which they had never seen before. And his words came back to them, no longer as they had received them, but as he meant them. The spirit of Christ filling their hearts and giving them new power, made them remember, by making them able to understand, all that he had said to them. They were then always saying to each other, ‘You remember how;’ whereas before, they had been always staring at each other with astonishment and something very near incredulity, while he spoke to them. So that after he had gone away, he was really nearer to them than he had been before. The meaning of anything is more than its visible presence. There is a soul in everything, and that soul is the meaning of it. The soul of the world and all its beauty has come nearer to you, my dear, just because you are separated from it for a time.”

“Thank you, dear papa. I do like to get a little sermon all to myself now and then. That is another good of being ill.”

“You don’t mean me to have a share in it, then, Connie, do you?” said my wife, smiling at her daughter’s pleasure.

“O, mamma! I should have thought you knew all papa had got to say by this time. I daresay he has given you a thousand sermons all to yourself.”

“Then you suppose, Connie, that I came into the world with just a boxful of sermons, and after I had taken them all out there were no more. I should be sorry to think I should not have a good many new things to say by this time next year.”

“Well, papa, I wish I could be sure of knowing more next year.”

“Most people do learn, whether they will or not. But the kind of learning is very different in the two cases.”

“But I want to ask you one question, papa: do you think that we should not know Jesus better now if he were to come and let us see him—as he came to the disciples so long, long ago? I wish it were not so long ago.”

“As to the time, it makes no difference whether it was last year or two thousand years ago. The whole question is how much we understand, and understanding, obey him. And I do not think we should be any nearer that if he came amongst us bodily again. If we should, he would come. I believe we should be further off it.”

“Do you think, then,” said Connie, in an almost despairing tone, as if I were the prophet of great evil, “that we shall never, never, never see him?”

“That is quite another thing, my Connie. That is the heart of my hopes by day and my dreams by night. To behold the face of Jesus seems to me the one thing to be desired. I do not know that it is to be prayed for; but I think it will be given us as the great bounty of God, so soon as ever we are capable of it. That sight of the face of Jesus is, I think, what is meant by his glorious appearing, but it will come as a consequence of his spirit in us, not as a cause of that spirit in us. The pure in heart shall see God. The seeing of him will be the sign that we are like him, for only by being like him can we see him as he is. All the time that he was with them, the disciples never saw him as he was. You must understand a man before you can see and read his face aright; and as the disciples did not understand our Lord’s heart, they could neither see nor read his face aright. But when we shall be fit to look that man in the face, God only knows.”

“Then do you think, papa, that we, who have never seen him, could know him better than the disciples? I don’t mean, of course, better than they knew him after he was taken away from them, but better than they knew him while he was still with them?”

“Certainly I do, my dear.”

“O, papa! Is it possible? Why don’t we all, then?”

“Because we won’t take the trouble; that is the reason.”

“O, what a grand thing to think! That would be worth living—worth being ill for. But how? how? Can’t you help me? Mayn’t one human being help another?”

“It is the highest duty one human being owes to another. But whoever wants to learn must pray, and think, and, above all, obey—that is simply, do what Jesus says.”

There followed a little silence, and I could hear my child sobbing. And the tears stood in; my wife’s eyes—tears of gladness to hear her daughter’s sobs.

“I will try, papa,” Constance said at last. “But you will help me?”

“That I will, my love. I will help you in the best way I know; by trying to tell you what I have heard and learned about him—heard and learned of the Father, I hope and trust. It is coming near to the time when he was born;—but I have spoken quite as long as you are able to bear to-night.”