[CHAPTER XI.]
AUNT MARIA CLEARS HER CONSCIENCE.
When Mrs. Wouvermans met our young friends, she was just returning home after performing her morning devotions in one of the most time-honored churches in New York. She was as thorough and faithful in her notions of religion as of housekeeping. She adhered strictly to her own church, in which undeniably none but ancient and respectable families worshiped, and where she was perfectly sure that whatever of dress or deportment she saw was certain to be the correct thing.
It was a church of eminent propriety. It was large and lofty, with long-drawn aisles and excellent sleeping accommodations, where the worshipers were assisted to dream of heaven by every appliance of sweet music, and not rudely shaken in their slumbers by any obtrusiveness on the part of the rector.
In fact, everything about the services of this church was thoroughly toned down by good breeding. The responses of the worshipers were given in decorous whispers that scarcely disturbed the solemn stillness; for when a congregation of the best-fed and best-bred people of New York on their knees declare themselves "miserable sinners," it is a matter of delicacy to make as little disturbance about it as possible. A well-paid choir of the finest professional singers took the whole responsibility of praising God into their own hands, so that the respectable audience were relieved from any necessity of exertion in that department. As the most brilliant lights of the opera were from time to time engaged to render the more solemn parts of the service, flocks of sinners who otherwise would never have entered a church crowded to hear these "morning stars sing together;" let us hope, to their great edification. The sermons of the rector, delivered in the dim perspective, had a plaintive, far-off sound, as a voice of one "crying in the wilderness," and crying at a very great distance. This was in part owing to the fact that the church, having been built after an old English ecclesiastical model in days when English churches were used only for processional services, was entirely unadapted for any purposes of public speaking, so that a man's voice had about as good chance of effect in it as if he spoke anywhere in the thoroughfares of New York.
The rector, the Rev. Dr. Cushing, was a good, amiable man; middle-aged, adipose, discreet, devoted to "our excellent liturgy," and from his heart opposed to anything which made trouble.
From the remote distances whence his short Sunday cry was uttered, he appeared moved to send protests against two things: first, the tendency to philosophical speculation and the skeptical humanitarian theories of the age; and second, against Romanizing tendencies in the church. The young missionary, St. John, who got up to early services at conventual hours, and had prayers every morning and evening, and communion every Sunday and every Saint's day; who fasted on all the Ember Days, and called on other people to fast, and seemed literally to pray without ceasing; appeared to him a bristling impersonation of the Romanizing tendencies of the age, and one of those who troubled Israel. The fact that many of the young ladies of the old established church over which the good Doctor ministered were drawn to flock up to the services of this disturber gave to him a realizing sense of the danger to which the whole church was thereby exposed.
On this particular morning he had selected that well-worn text, "Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Jordan? May I not wash in them and be clean?"
Of course, like everybody who preaches on this text, he assumed that Jordan was the true faith as he preached it, and that the rivers of Damascus were any and every faith that diverged from his own.
These improper and profane rivers were various. There was, of course, modern skepticism with profuse allusions to Darwin; there were all sorts of modern humanitarian and social reforms; and there was in the bosom of the very church herself, he regretted to state, a disposition to go off after the Abana and Pharpar of Romish abominations. All these were to be avoided, and people were to walk in those quiet paths of godliness in which they had been brought up to walk, and, in short, do pretty much as they had been doing, undisturbed by new notions, or movements, or ideas, whether out of the church or in.
And as he plaintively recited these exhortations, his voice coming in a solemn and spectral tone adown the far-off aisles, it seemed to give a dreamy and unreal effect even to the brisk modern controversies and disturbances which formed his theme. The gorgeous, many-colored lights streamed silently the while through the stained windows, turning the bald head of one ancient church-warden yellow, and of another green, and another purple, while the white feathers on Mrs. Demas's bonnet passed gradually through successive tints of the rainbow; and the audience dosed off at intervals, and awakened again to find the rector at another head, and talking about something else; and so on till the closing ascription to the Trinity, when everybody rose with a solemn sense that something or other was over. The greater part of the audience in the intervals of somnolency congratulated themselves that they were in no danger of running after new ideas, and thanked God that they never speculated about philosophy. As to turning out to daily morning and evening prayers, or fasting on any days whatsoever, or going into any extravagant excesses of devotion and self-sacrifice, they were only too happy to find that it was their duty to resist the very suggestion as tending directly to Romanism.