Jane Talbot

by Charles Brockden Brown

But my mother interferes. She reminds me of the horror which I once entertained for men of your tenets. She enjoins me to hate you, or to abhor myself for loving one worthy of nothing but hatred.

I cannot do either. My heart is still yours, and it is a voluntary captive. I would not free it from its thraldom, if I could. Neither do I think its captivity dishonours it. Time, therefore, has wrought some change. I can now discover some merit, something to revere and to love, even in a man without religion. I find my whole soul penetrated with zeal for his welfare. There is no scheme which I muse upon with half the constancy or pleasure, as that of curing his errors; and I am confident of curing them.

"Ah, Jane," says my mother; "rash and presumptuous girl, what a signal punishment hangs over thee! Thou wilt trust thyself within the toils of the grand deceiver. Thou wilt enter the list with his subtleties. Vain and arrogant, thou fearest not thy own weakness. Thou wilt stake thy eternal lot upon thy triumph in argument against one who, in spite of all his candour and humility, has his pride and his passions engaged on the side of his opinions.

"Subtle wretch!" does she exclaim; "accomplished villain! How nicely does he select, how adroitly manage, his tools! He will oppose, only to yield more gracefully. He will argue, only that the rash simpleton may the more congratulate herself upon her seeming victory! How easy is the verbal assent,--the equivocating accent,--the hesitating air! These he will assume whenever it is convenient to lull your fears and gratify your vanity; and nothing but the uniformity of his conduct, his continuance in the same ignominious and criminal path, will open your eyes, and show you that only grace from above can reach his obdurate heart, or dart a ray into his benighted faculties."

Will you be surprised that I shudder when my mother urges me in this strain, with her customary energy? Always wont to be obsequious to the very turn of her eye, and to make her will not only the regulator of my actions, but the criterion of my understanding, it is impossible not to hesitate, to review all that has passed between us, and reconsider anew the motives that have made me act as I have acted.

Yet the review always confirms me in my first opinion. You err, but are not obstinate in error. If your opinions be adverse to religion, your affections are not wholly estranged from it. Your understanding dissents, but your heart is not yet persuaded to refuse. You have powers, irresistible in whatever direction they are bent; capable of giving the highest degree of misery or happiness to yourself and to others. At present they are misdirected or inactive; they are either pernicious or useless.

How can I, who have had ample opportunities of knowing you, stand by with indifference while such is your state? I love you, it is true. All your felicity and all your woe become mine. I have a selfish interest in your welfare. I cannot bear the thought of passing through this world, or of entering any future world, without you. My heart has tried in vain to create a separate interest, to draw consolation from a different source. Hence indifference to your welfare is impossible. But would not indifference, even if no extraordinary tie subsisted between us, be criminal? What becomes of our obligation to do good to others, if we do not exert ourselves, when all the means are in our power, to confer the most valuable of all benefits, to remove the greatest of all ills?

Of what stuff must that heart be made which can behold, unmoved, genius and worth, destitute of the joys and energies of religion; wandering in a maze of passions and doubts; devoured by fantastic repinings and vague regrets; drearily conscious of wanting a foundation whereon to repose, a guide in whom to trust? What heart can gaze at such a spectacle without unspeakable compassion?

Not to have our pity and our zeal awakened seems to me to argue the utmost depravity of heart. No stronger proof can be given that we ourselves are destitute of true religion. The faith or the practice must be totally wanting. We may talk devoutly; we may hie, in due season, to the house of prayer; while there, we may put on solemn visages and mutter holy names. We may abstain from profane amusements or unauthorized words; we may shun, as infections, the company of unbelievers. We may study homilies and creeds; but all this, without rational activity for others' good, is not religion. I see, in all this, nothing that I am accustomed to call by that name.

I see nothing but a narrow selfishness; sentiments of fear degrading to the Deity; a bigotry that contracts the view, that freezes the heart, that shuts up the avenues to benevolent and generous feeling. This buckram stiffness does not suit me. Out upon such monastic parade! I will have none of it.