CHAPTER VIII.

THE PLACE OF THE BEAUTIFUL.

"WHAT is that queer object yonder, Evelyn? Your eyes are younger than mine," and Squire Hazelwood pointed in the distance where the sun had just lighted up a glade in the park, revealing little gleams of beauty before unseen.

"I cannot tell yet, father, we must get nearer; it is too small for a cow, perhaps it's a calf; let me canter Fairy over the turf and see what it is."

And touching her pony with the whip, she bounded over the intervening sward, to the great admiration of the Squire, who loved to have her the companion of his morning ride whenever he could presume to interrupt the duties of the schoolroom. Not choosing to tear up the turf with the heavier hoofs of his horse, he trotted round towards the spot where Evelyn sat laughing at the object so unrecognisable at the greater distance.

"Ha! I see you were right, Evelyn; yes, it is a calf." And the Squire laughed merrily at the discovery.

The object was no other than Guy on his back, shading his eyes with his cap, and studying the soft white clouds that sailed across the blue sky.

"Yes, of course it's a calf, Evelyn; let him finish his dream; but ho! Young sir, you had better remember that you were not born to the herd-life of Nebuchadnezzar, and there is such a thing as rheumatism in these parts, which are not exempt from 'all the ills that flesh is heir to.' Come along, Evelyn."

"Poor lad," he continued as they rode away, "if he is going to dream away his life like that, I don't know what he will be fit for. I'm glad he's no son of mine."

Now Miss Evelyn was not pleased with the tone of such remarks, and wishing to impress her father with more respect for Guy's capacity, she resolved to tell him of the great scheme which lighted up the dreamer's future, and which would prove that he had at least an object in life, though how it was to be furthered by lying about on the grass she did not exactly see. So drawing close to her father's side, and looking eagerly up at him,—

"But, father," she began, "you will never guess what a wonderful thing Guy means to do—that is, if you let him, though I don't think you will."

"I'm sure I shall never guess at anything very wonderful in him, so you will have to tell me, little woman; and pray don't imagine that I should have the heart to hinder him."

"Well, father, it is this. Turn your head this way, that I may see how astonished you will be. He says he is going to earn money enough to buy back the Moat House from you. There now!"

The Squire certainly was surprised, and burst into a loud fit of laughter as the most appropriate expression of it.

"Buy back the Moat, will he? Poor lad, poor lad! He may well lie on his back with a bee like that in his bonnet,—ha! ha! ha! Excuse me, my dear, for it really is the most ludicrous thing I have heard for years. Buy back the Moat with money that he will earn!—Poor lad, poor lad!"

"He is not 'poor lad' at all, father," said Evelyn, indignantly; "he has plenty of great, good thoughts in him."

"I dare say he has, but they will always be only thoughts. I cannot help laughing, Evelyn. Why, his pale face and thin body haven't enough life in them to do much harm or good in this world, poor lad. So he is going to buy back the Moat! Well, all I can say is, let him, if he can; we needn't feel very much alarmed at him, my little woman."

"I am not at all alarmed, father," said Evelyn, with some vexation at his disrespectful mirth.

"No, I should think not, child, it's too comical to be serious about; but I rather like his spirit, I didn't know it was in him, even to dream about."

"Father is quite disagreeable this morning," thought Evelyn. "I almost think I shall be on Guy's side, and wish he may buy it back some day. What fun it would be! Poor lad, indeed! I cannot think what makes my father talk in that way." And she tried to believe that the face was not so very pale, and the long, thin figure not so very weak, though by the stout, strong proportions of Squire Hazelwood, whom, had she lived some years later in the world's age, she might have been disposed to pronounce "jolly," Guy certainly did not look robust—or vulgar.

Then his tastes were singular, and not usually such as obtained sympathy from the Squire, though Mr. Herbert's report of him as a student was thoroughly satisfactory. He would spend hours watching the clouds; would steal among the cattle, and coax them into picturesque groups; tether a sheep or a goat, and take its portrait; study every variety of foliage that adorned the changing seasons; and within the cover of his little despised portfolio, treasured art-secrets that should be revealed some future day.

Mr. Herbert observed and was disappointed; he would have preferred a different career for his interesting pupil. Mrs. Falconer observed, and waited too; perhaps she also would gladly have seen indications of a desire for some remunerative profession or pursuit; but her means of promoting it being very small, she did not venture too urgently to propose a decision.

"Time enough yet," the Squire would say, in order to comfort her concerning her boy; "he has not strength of body yet to bear him through any great struggle in life. Another year of these green fields and old woods that he seems to love so much, and then Master Guy must shake himself up, and tell us what he is fit for."

But Guy was not idle, and would take no mean place as a scholar if sent into either of the public schools; and the rapid development of his talent as an artist was secretly proved by the occupation of every hour that could be devoted to this overruling aim.

The works of God for his model could not but ennoble and purify his taste, and such a choice would probably be a safe-guard from many of the temptations of the world. But was it possible that Guy would seek through it the fulfilment of ambitions at which he had sometimes hinted? It was possible, and it was a fact.

"I cannot be a clergyman," thought he; "I am not good enough to preach to others."

"You must preach by your life," whispered an indwelling monitor; "see that the sermon be sound and faithful."

"I do not like the law, it has so much to do with injustice and contention."

"Blessed are the peacemakers," rose to his mind.

"I cannot be a merchant, for I have no money to begin with."

"Thou shalt not covet," said the monitor again.

"I think I can paint in time, and I love it more than anything that seems within my reach. But will it do any good in the world?"

"'Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him.'"

"And if I cannot do that, I will not be a painter," thought Guy; "to earn money is all very well, and I like the idea very much, but it isn't everything. Can I serve God in my work? I can think about Him, love Him, admire Him, but can I serve Him by copying His beautiful works on to my canvas, and wishing men to buy the representation? Is it not selfish, useless in the world? Are people the better for the study of art?"

And Guy reluctantly carried this new perplexity to his mother, for as she had already earned money by the exercise of her talent, she must in some way have faced and overcome the same difficulty.

"I am not prepared to assert that the world is any better for a multitude of the things that are nevertheless lawfully done in it," said Mrs. Falconer; "it may perhaps be pleasanter for many a pursuit which rises no higher than man's own gratification, and in moderation such may be enjoyed; we are to 'use the world as not abusing it.' If any lover of art can afford, without neglecting higher claims, to adorn his house with a pictured record of the loveliness of scenes which have charmed his sight, and of which he desires to preserve the memory, he is not doing wrong; and if he cannot paint, he can purchase."

"Very well, dear mother, this brings us to the point. A man's house can do without such adornment, though it may not look so elegant, and the responsibility falls upon those who possess the power to supply that deficiency."

"Who bestows that power? Where does it come from?" asked Mrs. Falconer.

"'Every good gift and every perfect gift is from above,'—is that an answer?" said Guy.

"Yes, dear boy, it is the answer. And if we recognise the Giver, and the proper end of all His gifts, we are solemnly responsible for the use we make of them."

"Then you don't think there is anything wrong or trifling or inconsistent in trying to be a clever artist, mother?"

"Certainly not, if one feels that it is an endowment of one's nature, and circumstances in God's providence admit of its cultivation; but it is very foolish, and useless also, for anyone to insist upon selecting such a study if he possess no natural qualifications for it. There are certain things that no amount of effort will ever attain; they belong to the individual, are his by nature, and make what man calls genius."

"Do you mean when one's mind and thoughts and hopes and chosen work run in any special channel, and one wishes to press everything into its service, that one may be said to have a genius for it?" said Guy, with a flush on his cheek, and a new light dancing in his eyes.

"I think it would not be wrong to conclude so; and in the useful occupations of life, it is often a great satisfaction to see men's delight in their chosen pursuits. What should we do if none of our youths loved the sea, and seemed made on purpose to brave its dangers, and enjoy its wonders? What mercies to mankind have resulted from the physician's skill; but what drudgeries to undergo, what disagreeables to encounter, what researches to pursue, before he can hope to attain any eminence; and if he does at last attain it, his love and enthusiasm for his profession have borne him over hindrances and difficulties before which an indifferent student would have quailed in disgust or settled down in mediocrity."

"Ah, yes, mother; but you see you have selected two occupations that are necessary in the welfare of one's country or fellow creatures. Now nobody is the better for painting, so far as I can perceive."

"Many are greatly the worse, Guy. A noble gift perverted it one of Satan's instruments. Poetry and music rank in a similar position; but enlist them all in the cause of truth, morality, and Christian love, and they exercise a power for good which God can bless and prosper. For this they were given, and woe to those who have profaned them for baser uses."

"I want to feel sure that the profession I choose shall not be a mere fancy of my own—a lazy sham for occupation, because I am obliged to work; and it will not satisfy me that I love it, and delight in it, and even succeed in it, if it never does good to anybody in the world. Why, I might actually do harm, of I induced people to buy my pictures when they ought to spend their money in some other way."

"I hope, if you knew that to be the case, you would not induce them, Guy."

"No, of course I would not. Still, I want to see just the right principle and motive, mother—one that will stand through everything."

"It is necessary in the providence of God that you should devote your time and talents, whatever they may be, to gain your own living, dear Guy, and it would comfort my heart if in so doing, you should be able to make a home some day for our Maude, when either she might be unemployed, or I may—"

"Hush, my mother; I can't bear your 'may be.' I want to make a home for you both, or it will be no home to me."

"Then you have an honest, lawful motive, Guy."

"So I have, mother—a motive for work that will bear me through any drudgery of preparation. Now for the sphere of it. My natural taste, desire, conscious possession of some degree of—of talent, shall I say?—point to the ornamental. I do wish I had a clear hard head for something outrageously useful, quite indispensable to all the world!"

"Well," said his mother, smiling, "on the supposition that it is to be something among the Fine Arts, let us try to find a little encouragement."

"That's just what I want, mother; to be engaged in some way that God can approve, while I am earning my subsistence by it."

"We must look back a long way, Guy, for our first token. I suppose that when God created man 'in His own image,' the tastes, feelings and perceptions of the creature were in perfect harmony with, if not a reflection of, the mind of the Creator, and we know that he, with all around him, was pronounced 'very good.' Now the dwelling-place of this happy, holy one might have been merely some safe and peaceful spot where communion with his Maker was sufficient to beautify it, even had it been a forest or a plain.

"But we are told that it was 'a garden,' planted by the hand of God Himself, and in which He caused to grow 'every tree that is pleasant to the sight, and good for food.' Whatever would gratify an innate appreciation of the beautiful was as indulgently provided as the useful and necessary food for the body. We cannot doubt that Eden was a scene of loveliness such as our world has never since possessed; and the graceful occupation of 'dressing and keeping' it, involving no toil, simply exercised that degree of refined taste and perfect sense of order and harmony with which its lord would be endowed. These attributes, though sullied by the fall, are not extinct in Adam's children."

"No, that they are not," said Guy; "for you know what beautiful work and richly-blended or contrasted colours the Indian tribes produce, and in some of the ideas and speeches of untutored savages it almost seems as if they thought and spoke in poetry."

"True; and while some among the more favoured races take advantage of circumstances to develop these instinctive perceptions into some practical form, others are content with their power of appreciation, and enjoy sympathetically what genius provides; and mercifully so. It is painful enough to hear bad music, read miserable rhapsodies miscalled poetry, and be called upon to admire daubs that lack all the requirements of true art, the first being a strict adherence to nature; but happily these self-deceivers are not numerous, and usually give up under want of encouragement.

"Thousands who can never be musicians delight in music; they have the internal sense of harmony, but not the voice or touch of skill: thousands who cannot sketch a gate-post, gaze with admiration on a picture which tells its story to their eyes and hearts. Therefore the influence of genius in works of art is a responsibility for which its possessor will be called to solemn account, for it raises a standard beneath which national character will be either elevated or corrupted.

"A gifted man may dedicate his genius to purity and virtue, and so guide public taste and feeling in the right direction; or he may degrade his gifts to the sensuous and profane, and leave the stamp of satanic triumph on his day and generation. To use genius aright, dear Guy, it must be consecrated and directed by the Spirit of Almighty God. In all that is beautiful and sublime, He, the source of beauty, the impersonation of all perfection, is the safe and willing Guide."

"Then, if His glory be our aim, we cannot go too far in the exercise of His own gifts?" said Guy.

"Remembering, of course, to keep within the limits of obedience to His own commands."

"Of course, mother. What makes you say that? Can anything be done for God's glory that disobeys His will?"

"Yes, Guy, and therefore I added the warning. Men have so far deceived themselves as to call into requisition some of the greatest triumphs of art, and profess them for His glory and honour, while distinctly violating His revealed commands."

"Ah! I know what you mean now, mother; but surely that sort of profession is either hypocrisy or ignorance."

"It results from both, and with God's Word before us, both are wholly inexcusable."

"Now, mother, I must just mention something that is in my mind on this very point, and I'm glad our little talk has brought us to it. You know our old church is very old indeed, and getting sadly dilapidated, and I should like to see it made respectable."

"So should I, my dear boy; and I think probably when Mr. Hazelwood is able to attend to it, he will have it made so."

"Well, suppose he gave me leave to do whatever I please with it; it is God's house—"

"You mean it is, and always has been, devoted to purposes of Christian worship."

"Yes, it is not used for anything else. Well now, could I make it too beautiful with all the taste and skill in architecture, painting, and sculpture, that I could muster to adorn it?"

"For a museum of beautiful things, an exhibition of your taste and liberality, or for its present purpose; which do you intend?"

"Of course for its present use—a place where the Gospel is preached, and where people meet to pray, and hear, and praise."

"Then to be acceptable to God, the worship must be according to His known mind about it."

"Yes, of course, mother."

"Then listen, dear Guy; 'God is a Spirit, and they that warship Him, must worship in spirit and in truth.' Whatever would interfere with the exercise of spirit, by interesting or attracting the senses, is an intrusion on the sanctity and exclusiveness of spiritual worship. It is not with eye or ear, but with heart, soul, and conscience, that God communes in His worshippers. He does not say, 'I dwell in gorgeous temples, or on decorated altars;' but, on the contrary, He 'dwelleth not in temples made with hands; neither is worshipped with men's hands, as though He needed anything;' yet He has a dwelling-place on earth, and where?

"The prophet tells us, 'Thus saith the high and lofty One that inhabiteth eternity, I dwell in the high and holy place, with him, also, that is of a contrite and humble spirit.' That is the true invocation of the Divine presence, be it where it may—in a cathedral or a barn; the external scene has nothing to do with it. God's 'high and holy place' is a name for His eternal presence in sovereign majesty; and from it, He bends in pardoning love to meet and bless the repentant sinner."

"But, mother, do you think it may be more acceptable to God, more like apprehending His perfections, if we ask Him to meet and bless us in beautiful buildings, and among objects that we value and admire?"

"No, my dear Guy, it is not really so, however some imagine it. If man were perfect again, it might be so; but experience proves the fact that in proportion to the increase of external appliance and ornament in the worship of the professing Church, was the decrease of spiritual religion and practical godliness in heart and life, and the growth of those corruptions which made what men called Christianity, a scandal and disgrace to Europe.

"It is only the spirit-taught soul and consecrated heart that can offer acceptable worship through the Great High Priest; and when men took upon themselves to do it in their own way, and according to their own sensuous ideas of beauty and acceptability, they had to find their offerings turn to corruption, and their boasted improvements become abuses. The main reason was to be found in the neglect of the Bible, the only true standard of faith and holiness.

"'The entrance of Thy words giveth light; it giveth understanding unto the simple,' was the experience of man; and the fact was observed by man's great enemy; therefore to hide away God's words, and pre-occupy the mind with human superstitions, alike served Satan's end and the ambition of those who aimed at the subjugation of the minds and consciences of their fellow sinners, and the enjoyment of the Diotrephes spirit which assumes the blasphemous authority of a priestly medium between God and man. Keep close to God's Holy Word, dear Guy, and you will escape the snares of mere formal religion, as well as of false teachers, however plausible both may be."

"But yet, mother, we know that when Moses was being instructed about the Tabernacle, God actually inspired the work-people to do the beautiful things that were required, as if no human skill could be perfect enough."

"Quite true. No human idea could reach the occasion; for do you not remember what that Tabernacle was to represent? It was to be made after 'the pattern' shown to Moses in 'the Mount;' this is carefully recorded several times. * And what was that 'pattern'? However 'shown,' whether by word or by illustration, it was nothing less than the dealing of God in Christ with man in redemption and salvation. Such a plan could never have been conceived by human intellect, and it required Divine teaching to embody Divine truth in such type and symbol, or figure, as should concentrate attention on the object to be represented."

* Exodus xxxi., xxxv., and Hebrews viii.

"The materials to be used were of God's own creation, and were to be of the best and purest—gold, silver, and precious stones; cedar, silk, flax, skins—and the working up of them into their destined use must be by His own special instruction. So Bezaleel and Aholiab were 'called by name,' and made as it were foremen of the work, 'filled with the Spirit of God in wisdom and understanding,' that they might direct and superintend all the 'wise-hearted' work-people who were selected for the occasion. We must never forget for a moment that all these arrangements were typical of something future; and these types were to be apprehended by the senses, and obeyed in the practice, until the right time should come for the reality to appear with the spiritual truths prefigured.

"In due season, God sent forth His Son, 'the brightness of His glory, the express image of His person,' united to our human nature with all its sinless infirmities, to be, not only the manifestation of God in righteous love to man, but to be also the representative of man to God, obeying for us, dying for us, rising again for us, and re-uniting in holy harmony for all believers the link that sin had broken between God and man. Then the end and meaning of all those blood-sprinkled rites and solemn services were fulfilled and understood; God no longer spoke by altar and sacrifice, slain lambs and Aaronic priests, but by His Son, 'the Word made flesh.'

"Then to retain the shadows would have interfered with the right reception of the grand reality; and when the true Sacrifice declared the long-prefigured deed accomplished, and bowed His head, and died, the veil of the temple was rent from top to bottom, and the symbolic ritual was abolished by the same Divine Hand that had instituted it.

"Simplicity and truth, decency and order, are the characteristics of the new dispensation of the Holy Spirit, whose office is to take of the things of Jesus, and show them to the spiritual understandings of all who believe. Whatever distracts the mind, through eye or ear, by painting, sculpture, music, from the Lord Jesus Christ Himself, is an offence to God, a perversion of human talent, and an inevitable hindrance to spiritual worship. If in their weak misapprehension of God and truth, people call such things 'helps to devotion,' as many do, it is because they slight the power of the promised Spirit, who 'searcheth all things, yea, the deep things of God.'

"'The natural man,' or the man in his worldly, unrenewed nature, can receive the emotional enjoyment of gazing on a pictured crucifixion, or of listening to a thrilling Mass, and fancy it devotion; but the honour of the passing excitement goes to the gifted painter and the skilled musician, for 'the natural man receiveth not the things of the Spirit of God,' and 'the things of God knoweth no man but the Spirit of God,' and they must be 'spiritually discerned."

"Then no one really taught what true worship of God consists in should feel any need of help," said Guy, musingly.

"I did not say that, my dear boy. Help is needed, but not human help. Our Father knows how weak and unable we are to do anything as we should like to do it, however truly we love and adore Him, so He has provided the needed help. Do we want to pray? 'Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groaning which cannot be uttered.' So you see prayer is not restricted even to words.

"And if we desire to praise, 'O Lord, open Thou my lips; and my mouth shall show forth Thy praise.' 'My lips shall utter praise when Thou hast taught me Thy statutes.' 'Let my soul live, and it shall praise Thee,' which no 'dead' soul can do. Let us call things by their right names, and not mistake one for another."

"But you do not object to beautiful music in the worship of God, dear mother. I have heard you sing your very best in church."

"I am very glad you thought so, Guy. And few things are more delightful than the praises of our God, sung from the heart, by voices cultivated with scientific taste. Only, let us sing to the glory of God, and not to the glory of ourselves or the mere gratification of the sensitive ear."

"It seems a natural thing that when rich people become Christians, they should like to spend money upon things connected with religion, though, mother."

"Very natural indeed, dear Guy; but at the same time, unless the desire is rightly directed, it may produce much harm."

"What would you consider being 'rightly directed,' mother?"

"I think a rich Christian should be content with much simplicity and plainness in the externals of worship, not only because his own heart in its loving communion with God in Christ soars far above all visible things, but also lest he should be the means of misleading others, and helping on their self-deception. He may take care that 'the place where prayer is wont to be made,' and fellow Christians assemble to worship God, is substantial, respectable, and, if you like, even handsome in its proportions and provision for its purpose. But there his responsibility ends in that behalf, and his sympathies are commanded in another direction, namely, 'to visit the fatherless and widows in their affliction,'—to seek out the lost and miserable, the hungry, the naked, the sick, the oppressed, and in Christ's name, and for His sake, minister to them of the substance committed to his stewardship. This is the service which our Lord recognises as done unto Him. And it is no sign of health in any professing communion when the decoration of a visible temple takes the place of spiritual truth in the preparation of the 'living stones' of the spiritual temple, 'the habitation of God through the Spirit.'"

"Well now, mother, what about the Puritans? I am glad to feel that I have real sympathy with their cause, and glory in their noble stand against tyranny and priestcraft, when the religion and liberties of England were threatened either by the weak or the wicked; but did they not push non-essential matters to an extreme?"

"Unhappily it is the tendency of the human mind to rush to extremes, and many a noble cause has been damaged by the violent reaction which results from success. The Puritans (why, Guy, the very name is an honourable witness) restored the supremacy of God's Word, with its holy precepts of self-denial and godliness. Their men were majestic men, firm of purpose, bold in action, wise in counsel, because they gave due place to the souls within them, and lived, not as half men, but whole men, not for time only, but for eternity; their women took their anointed place, 'adorned with good works,' as 'daughters of the Lord Almighty;' and experience testified of Puritanic principles, that they were sound and safe, and never more so than in domestic life."

"But were they not too rigid and severe? Were they not hard and stern about things that were innocent and natural, and so made their religion distasteful and disagreeable, instead of lovable and winning?"

"I think it is true that they were often hard and strict in their anxiety to exterminate the real licentiousness and abominations of the time—they sometimes swept away lawful preferences and simple pleasures; but when men have had to fight their way to freedom and virtue for law and life, they may stand excused for trying to guard every avenue through which the recurrence of past sin and degradation might threaten their recovered rights. And it is a fact that no political bias or religious partisanship can gainsay, that the less of luxury in the life, and the simpler the form of worship among the people, the higher rose our national character, and the stronger our moral influence among the rulers of Europe. Let us take care that the beam of real disloyalty to God and His holy truth is not in our own eyes, while condemning the mote that may have interfered with the perfect light of our Puritan forefathers'."

"It is just this, then, mother, to my mind in real desire to know the truth. People were already made to anything that turned up in either religion or politics that human schemes could devise, but to make a true Puritan required the grace of God. I would have preferred to be a Puritan if I had lived in those days, even if they would not have allowed me to paint."

"I am glad to find that you are not fettered by prejudice, dear Guy; for it is painful to hear the narrow judgments and one-sided views of so many young people who are wholly ignorant of historical and biographical facts, and are carried away with romantic misrepresentations of heroism and honour. As for allowing you to paint, those times were too full of stern realities to admit of much cultivation of the arts; but many a brave Puritan endured portraiture, and we need not forget that the sublimest poet England ever produced was John Milton the Puritan."

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