a fund for the support of preaching among them at Hilbrook to the small body of believers to which his people adhered. This sect had a name by which it was officially known to itself; but, like the Shakers, the Quakers, the Moravians, it early received a nickname, which it passively adopted, and even among its own members the body was rarely spoken of or thought of except as the Rixonites.
Mrs. Ewbert fretted under the nickname, with an impatience perhaps the greater because she had merely married into the Rixonite church, and had accepted its doctrine because she loved her husband rather than because she had been convinced of its truth. From the first she complained that the Rixonites were cold; and if there was anything Emily Ewbert had always detested, it was coldness. No one, she once testified, need talk to her of their passive waiting for a sign, as a religious life; if there were not some strong, central belief, some rigorously formulated creed, some—
"Good old herb and root theology," her husband interrupted.
"Yes!" she heedlessly acquiesced. "Unless there is something like that, all the waiting in the world won't"—she cast about for some powerful image—"won't keep the cold chills from running down my back when I think of my duty as a Christian."
"Then don't think of your duty as a Christian, my dear," he pleaded, with the caressing languor which sometimes made her say, in reprobation of her own pleasure in it, that he was a Rixonite, if there ever was one. "Think of your duty as a woman, or even as a mortal."
"I believe you're thinking of making a sermon on that," she retorted; and he gave a sad, consenting laugh, as if it were quite true, though in fact he never really preached a sermon on mere femininity or mere mortality. His sermons were all very good, however; and that was another thing that put her out of patience with his Rixonite parishioners—that they should sit there Sunday after Sunday, year in and year out, and listen to his beautiful sermons, which ought to melt their hearts and bring tears into their eyes, and not seem influenced by them any more than if they were so many dry chips.
"But think how long they've had the gospel," he suggested, in a pensive self-derision which she would not share.
"Well, one thing, Clarence," she summed up, "I'm not going to let you throw yourself away on them; and unless you see some of the university people in the congregation, I want you to use your old sermons from this out. They'll never know the difference; and I'm going to make you take one of the old sermons along every Sunday, so as to be prepared."
II
One good trait of Mrs. Ewbert was that she never meant half she said—she could not; but in this case there was more meaning than usual in her saying. It really vexed her that the university families, who had all received them so nicely, and who appreciated her husband's spiritual and intellectual quality as fully as even she could wish, came some of them so seldom, and some of them never, to hear him at the Rixonite church. They ought, she said, to have been just suited by his preaching, which inculcated with the peculiar grace of his gentle, poetic nature a refinement of the mystical theology of the founder. The Rev. Adoniram Rixon, who had seventy years before formulated his conception of the religious life as a patient waiting upon the divine will, with a constant reference of this world's mysteries and problems to the world to come, had doubtless meant a more strenuous abeyance than Clarence Ewbert was now preaching to a third generation of his followers. He had doubtless meant them to be eager and alert in this patience, but the version of his gospel which his latest apostle gave taught a species of acquiescence which was foreign to the thoughts of the founder. He put as great stress as could be asked upon the importance of a realizing faith in the life to come, and an implicit trust in it for the solution of the problems and perplexities of this life; but so far from wishing his hearers to be constantly taking stock, as it were, of their spiritual condition, and interrogating Providence as to its will concerning them, he besought them to rest in confidence of the divine mindfulness, secure that while they fulfilled all their plain, simple duties toward one another, God would inspire them to act according to his purposes in the more psychological crises and emergencies, if these should ever be part of their experience.
In maintaining, on a certain Sunday evening, that his ideas were much more adapted to the spiritual nourishment of the president, the dean, and the several professors of Hilbrook University than to that of the hereditary Rixonites who nodded in a slumbrous acceptance of them, Mrs. Ewbert failed as usual to rouse her husband to a due sense of his grievance with the university people.
"Well," he said, "you know I can't make them come, my dear."
"Of course not. And I would be the last to have you lift a finger. But I know that you feel about it just as I do."
"Perhaps; but I hope not so much as you think you feel. Of course, I'm very grateful for your indignation. But I know you don't undervalue the good I may do to my poor sheep—they're not an intellectual flock—in trying to lead them in the ways of spiritual modesty and unconsciousness. How do we know but they profit more by my preaching than the faculty would? Perhaps our university friends are spiritually unconscious enough already, if not modest."
"I see what you mean," said Mrs. Ewbert, provisionally suspending her sense of the whimsical quality in his suggestion. "But you need never tell me that they wouldn't appreciate you more."
"More than old Ransom Hilbrook?" he asked.
"Oh, I hope he isn't coming here to-night, again!" she implored, with a nervous leap from the point in question. "If he's coming here every Sunday night"—
As he knew she wished, her husband represented that Hilbrook's having come the last Sunday night was no proof that he was going to make a habit of it.
"But he stayed so late!" she insisted from the safety of her real belief that he was not coming.
"He came very early, though," said Ewbert, with a gentle sigh, in which her sympathetic penetration detected a retrospective exhaustion.
"I shall tell him you're not well," she went on: "I shall tell him you are lying down. You ought to be, now. You're perfectly worn out with that long walk you took." She rose, and beat up the sofa pillows with a menacing eye upon him.
"Oh, I'm very comfortable here," he said from the depths of his easy-chair. "Hilbrook won't come to-night. It's past the time."
She glanced at the clock with him, and then desisted. "If he does, I'm determined to excuse you somehow. You ought never to have gone near him, Clarence. You've brought it upon yourself."
Ewbert could not deny this, though he did not feel himself so much to blame for it as she would have liked to make out in her pity of him. He owned that if he had never gone to see Hilbrook the old man would probably never have come near them, and that if he had not tried so much to interest him when he did come Hilbrook would not have stayed so long; and even in this contrite mind he would not allow that he ought not to have visited him and ought not to have welcomed him.
III
The minister had found his parishioner in the old Hilbrook homestead, which Josiah Hilbrook, while he lived, suffered Ransom Hilbrook to occupy, and when he died bequeathed to him, with a sufficient income for all his simple wants. They were cousins, and they had both gone out into the world about the same time: one had made a success
