Bathsheba had been worried over and perplexed and depressed with vague apprehensions about her condition, conveyed in mysterious phrases and graveyard expressions of countenance, until about the age of fourteen years, when she had one of those emotional paroxysms very commonly considered in some Protestant sects as essential to the formation of religious character.  It began with a shivering sense of enormous guilt, inherited and practised from her earliest infancy.  Just as every breath she ever drew had been malignantly poisoning the air with carbonic acid, so her every thought and feeling had been tainting the universe with sin.  This spiritual chill or rigor had in due order been followed by the fever-flush of hope, and that in its turn had ushered in the last stage, the free opening of all the spiritual pores in the peaceful relaxation of self-surrender.

Good Christians are made by many very different processes.  Bathsheba had taken her religion after the fashion of her sect; but it was genuine, in spite of the cavils of the formalists, who could not understand that the spirit which kept her at her mother’s bedside was the same as that which poured the tears of Mary of Magdala on the feet of her Lord, and led her forth at early dawn with the other Mary to visit his sepulchre.

Myrtle was a child of nature, and of course, according to the out-worn formulae which still shame the distorted religion of humanity, hateful to the Father in Heaven who made her.  She had grown up in antagonism with all that surrounded her.  She had been talked to about her corrupt nature and her sinful heart, until the words had become an offence and an insult.  Bathsheba knew her father’s fondness for young company too well to suppose that his intercourse with Myrtle had gone beyond the sentimental and poetical stage, and was not displeased when she found that there was some breach between them.  Myrtle herself did not profess to have passed through the technical stages of the customary spiritual paroxysm.  Still, the gentle daughter of the terrible preacher loved her and judged her kindly.  She was modest enough to think that perhaps the natural state of some girls might be at least as good as her own after the spiritual change of which she had been the subject.  A manifest heresy, but not new, nor unamiable, nor inexplicable.

The excellent Bishop Joseph Hall, a painful preacher and solid divine of Puritan tendencies, declares that he prefers good-nature before grace in the election of a wife; because, saith he, “it will be a hard Task, where the Nature is peevish and froward, for Grace to make an entire Conquest whilst Life lasteth.”  An opinion apparently entertained by many modern ecclesiastics, and one which may be considered very encouraging to those young ladies of the politer circles who have a fancy for marrying bishops and other fashionable clergymen.  Not of course that “grace” is so rare a gift among the young ladies of the upper social sphere; but they are in the habit of using the word with a somewhat different meaning from that which the good Bishop attached to it.