The Vicar's Daughter, George MacDonald [book recommendations for teens TXT] 📗

to know now, grannie, how much is a span?"

"I don't know. Do you know, Mrs. Percivale?"

The sudden reference took me very much by surprise; but I had not forgotten, happily, the answer I received to the same question, when anxious to realize the monstrous height of Goliath.

"I remember my father telling me," I replied, "that it was as much as you could stretch between your thumb and little finger."

"There!" cried Jarvis triumphantly, parting the extreme members of his right hand against the back of the woman in front of him-"that would be seven or eight inches! Four times that? Two foot and a half at least! Think of that!"

"I admit the force of both your objections," said Marion. "And now, to turn to a more important part of the story, what do you think of the way in which according to it he got his father out of his evil plight?"

I saw plainly enough that she was quietly advancing towards some point in her view,-guiding the talk thitherward, steadily, without haste or effort.

Before Jarvis had time to make any reply, the blind man, mentioned in a former chapter, struck in, with the tone of one who had been watching his opportunity.

"I make more o' that pint than the t'other," he said. "A man as is a duffer may well make a mull of a thing; but a man as knows what he's up to can't. I don't make much o' them miracles, you know, grannie-that is, I don't know, and what I don't know, I won't say as I knows; but what I'm sure of is this here one thing,-that man or boy as could work a miracle, you know, grannie, wouldn't work no miracle as there wasn't no good working of."

"It was to help his father," suggested Marion.

Here Jarvis broke in almost with scorn.

"To help him to pass for a clever fellow, when he was as great a duffer as ever broke bread!"

"I'm quite o' your opinion, Mr. Jarvis," said the blind man. "It 'ud ha' been more like him to tell his father what a duffer he was, and send him home to learn his trade."

"He couldn't do that, you know," said Marion gently. "He couldn't use such words to his father, if he were ever so stupid."

"His step-father, grannie," suggested the woman who had corrected Jarvis on the same point. She spoke very modestly, but was clearly bent on holding forth what light she had.

"Certainly, Mrs. Renton; but you know he couldn't be rude to any one,-leaving his own mother's husband out of the question."

"True for you, grannie," returned the woman.

"I think, though," said Jarvis, "for as hard as he'd ha' found it, it would ha' been more like him to set to work and teach his father, than to scamp up his mulls."

"Certainly," acquiesced Marion. "To hide any man's faults, and leave him not only stupid, but, in all probability, obstinate and self-satisfied, would not be like him. Suppose our Lord had had such a father: what do you think he would have done?"

"He'd ha' done all he could to make a man of him," answered Jarvis.

"Wouldn't he have set about making him comfortable then, in spite of his blunders?" said Marion.

A significant silence followed this question.

"Well, no; not first thing, I don't think," returned Jarvis at length. "He'd ha' got him o' some good first, and gone in to make him comfortable arter."

"Then I suppose you would rather be of some good and uncomfortable, than of no good and comfortable?" said Marion.

"I hope so, grannie," answered Jarvis; and "I would;" "Yes;" "That I would," came from several voices in the little crowd, showing what an influence Marion must have already had upon them.

"Then," she said,-and I saw by the light which rose in her eyes that she was now coming to the point,-"Then, surely it must be worth our while to bear discomfort in order to grow of some good! Mr. Jarvis has truly said, that, if Jesus had had such a father, he would have made him of some good before he made him comfortable: that is just the way your Father in heaven is acting with you. Not many of you would say you are of much good yet; but you would like to be better. And yet,-put it to yourselves,-do you not grumble at every thing that comes to you that you don't like, and call it bad luck, and worse-yes, even when you know it comes of your own fault, and nobody else's? You think if you had only this or that to make you comfortable, you would be content; and you call it very hard that So-and-so should be getting on well, and saving money, and you down on your luck, as you say. Some of you even grumble that your neighbors' children should be healthy when yours are pining. You would allow that you are not of much good yet; but you forget that to make you comfortable as you are would be the same as to pull out Joseph's misfitted thrones and doors, and make his misshapen buckets over again for him. That you think so absurd that you can't believe the story a bit; but you would be helped out of all your troubles, even those you bring on yourselves, not thinking what the certain consequence would be, namely, that you would grow of less and less value, until you were of no good, either to God or man. If you think about it, you will see that I am right. When, for instance, are you most willing to do right? When are you most ready to hear about good things? When are you most inclined to pray to God? When you have plenty of money in your pockets, or when you are in want? when you have had a good dinner, or when you have not enough to get one? when you are in jolly health, or when the life seems ebbing out of you in misery and pain? No matter that you may have brought it on yourselves; it is no less God's way of bringing you back to him, for he decrees that suffering shall follow sin: it is just then you most need it; and, if it drives you to God, that is its end, and there will be an end of it. The prodigal was himself to blame for the want that made him a beggar at the swine's trough; yet that want was the greatest blessing God could give to him, for it drove him home to his father.

"But some of you will say you are no prodigals; nor is it your fault that you find yourselves in such difficulties that life seems hard to you. It would be very wrong in me to set myself up as your judge, and to tell you that it was your fault. If it is, God will let you know it. But if it be not your fault, it does not follow that you need the less to be driven back to God. It is not only in punishment of our sins that we are made to suffer: God's runaway children must be brought back to their home and their blessedness,-back to their Father in heaven. It is not always a sign that God is displeased with us when he makes us suffer. 'Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons.' But instead of talking more about it, I must take it to myself; and learn not to grumble when my plans fail."

"That's what you never goes and does, grannie," growled a voice from somewhere.

I learned afterwards it was that of a young tailor, who was constantly quarrelling with his mother.

"I think I have given up grumbling at my circumstances," she rejoined; "but then I have nothing to grumble at in them. I haven't known hunger or cold for a great many years now. But I do feel discontented at times when I see some of you not getting better so fast as I should like. I ought to have patience, remembering how patient God is with my conceit and stupidity, and not expect too much of you. Still, it can't be wrong to wish that you tried a good deal more to do what he wants of you. Why should his children not be his friends? If you would but give yourselves up to him, you would find his yoke so easy, his burden so light! But you do it half only, and some of you not at all.

"Now, however, that we have got a lesson from a false gospel, we may as well get one from the true."

As she spoke, she turned to her New Testament which lay beside her. But Jarvis interrupted her.

"Where did you get that stuff you was a readin' of to us, grannie?" he asked.

"The chapter I read to you," she answered, "is part of a pretended gospel, called, 'The First Gospel of the Infancy of Jesus Christ.' I can't tell you who wrote it, or how it came to be written. All I can say is, that, very early in the history of the church, there were people who indulged themselves in inventing things about Jesus, and seemed to have had no idea of the importance of keeping to facts, or, in other words, of speaking and writing only the truth. All they seemed to have cared about was the gratifying of their own feelings of love and veneration; and so they made up tales about him, in his honor as they supposed, no doubt, just as if he had been a false god of the Greeks or Romans. It is long before some people learn to speak the truth, even after they know it is wicked to lie. Perhaps, however, they did not expect their stories to be received as facts, intending them only as a sort of recognized fiction about him,-amazing presumption at the best."

"Did anybody, then, ever believe the likes of that, grannie?" asked Jarvis.

"Yes: what I read to you seems to have been believed within a hundred years after the death of the apostles. There are several such writings, with a great deal of nonsense in them, which were generally accepted by Christian people for many hundreds of years."

"I can't imagine how anybody could go inwentuating such things!" said the blind man.

"It is hard for us to imagine. They could not have seen how their inventions would, in later times, be judged any thing but honoring to him in whose honor they wrote them. Nothing, be it ever so well invented, can be so good as the bare truth. Perhaps, however, no one in particular invented some of them, but the stories grew, just as a report often does amongst yourselves. Although everybody fancies he or she is only telling just what was told to him or her, yet, by degrees, the pin's-point of a fact is covered over with lies upon lies, almost everybody adding something, until the report has grown to be a mighty falsehood. Why, you had such a story yourselves, not so very long ago, about one of your best friends! One comfort is, such a story is sure not to be consistent with itself; it is sure to show its own falsehood to any one who is good enough to doubt it, and who will look into it, and examine it well. You don't, for instance, want any