"For my part," said he, smiling sadly, "I hardly think it is very difficult either to believe nothing or every thing. Fellowes, you see, has believed everything, and now he is in a fair way to believe nothing.
However, all I mean is, that the evidence on these subjects reduces one to a state of complete mental suspense, in which it is equally unreasonable to say that we believe, as to say that we believe not.
However, I grant you most of the paradoxes you mention; but a sceptic is not to be startled by paradoxes, I trow; alas! they prove nothing."
"Prove nothing! nay, I think you do your system injustice; I think it is ent.i.tled to the distinction of making great discoveries. You confess that the only truth on these subjects is, that there is no truth; that to act on this truth necessitates a conduct opposed to nature, to prudence, to happiness; that it is a knowledge worse than ignorance; that it is a truth that is worse than error; that it never did, will, or can be embraced by many, and that it makes the few who embrace it miserable; you admit further, with me, that men generally believe as they wish. Why, then, do you not fly from so hideous a monster, on the very ground (only in this case it is stronger) on which you doubt all religious systems,--that is, on account of the supposed paradoxes they involve? It may be but a little argument with you, who seem to demand demonstration of religious truth; but for myself, I feel that, whatever be the truth, such a chimera as scepticism, bristling all over with paradoxes, must be--a lie."
"Well," he replied, "but then which religion is the true?"
"Nay," I said, "that is an after consideration; if you can but be brought to believe that any is true, I know you will believe but one."
"You touched just now," he replied, "on the very difficulty. I shall believe as soon as any one gives me what you truly say I ask,-- demonstration of the truth of some one of the thousand and one religious systems which men have believed."
"And that, demonstration," said I, "you cannot have; for G.o.d has not granted demonstration to man on that or any other subject in which duty is involved."
"But why might I not have had it? and should I not have had it, if it had been inc.u.mbent on me to believe it?"
We had now come to the very knot of the whole argument.
"Inc.u.mbent on you to believe! I suppose you mean, if there had been any system which you could not but believe; which you must believe whether you would or not. No doubt, in that case, the requisite evidence would have been such that scepticism would have been impossible; that word "inc.u.mbent" implies duty; and that word duty is the key to the whole mystery, for it implies the possibility of resisting its claims. We do not speak of its being inc.u.mbent on a man to run out of a burning house, or to swim, if he can, when thrown into deep water. He cannot help it. If there be a Supreme Ruler of the universe, and if the posture of his intelligent creatures be that of submissive obedience to him, it is inconceivable that a man can ever have experience of his being willing to perform that duty with the sort of demonstration which you demand; and, for aught we know, it may be impossible, const.i.tuted as we are, that we should ever be actually trained to that duty, except in the midst of very much less than certainty. Now, if this be so,--and I defy you or any man to prove that it may not be so,--then we are asking a simple impossibility when we ask that we may be freed from these conditions; for it is asking that we may perform our duty, under circ.u.mstances which shall render all duty impossible." I pursued this subject at some length, and reminded him that the supposed law of our religious condition was throughout in a.n.a.logy with that of the entire condition of our present life, and in conformity with his own rule of the probable; that it is probable evidence only that is given to man in either case, and "probable evidence," as Bishop Butler says, "often of even wretchedly insufficient character." Nature, or rather G.o.d himself, everywhere cries aloud to us, "O mortals! certainty, demonstration, infallibility, are not for you, and shall not be given to you; for there must be a sphere for faith, hope, sincerity, diligence, patience." And as if to prove to us, not only that this evidence is what we must trust to, but that we safely may, He impels us by strong necessities of our lower nature operating on the higher (which would otherwise, perhaps, plead for the sceptic"s inaction in relation to this as well as to another world) to play our part; if we stand shivering on the brink of action, necessity plunges us headlong in; if we fear to hoist the sail, the strength of the current of life snaps our moorings, and compels us to drive. I reminded him, that the general result also shows that, as man must, so he may, can, will, shall, (and so through all the moods and tenses of contingency,) do well; that faith in that same sort of evidence which the sceptic rejects when urged in behalf of religion, prompts the farmer to cast in his seed, though he can command no blink of sunshine, nor a drop of rain; the merchant to commit his treasures to the deep, though they may all go to the bottom, and sometimes do; the physician to essay the cure of his patient, though often half in doubt whether his remedy will kill or save. "It is," said I, "in that same faith that we build, and plant, and lay our little plans each day; sometimes coming to nothing, but generally, and according to the fidelity and manliness with which we have conducted ourselves, securing more than a return for the moral capital embarked; and even where this is not the case, issuing, when there have been the qualities which would naturally secure success, a vigor and robustness of character, which, like the rude health glowing in the weather-beaten mariner, who has buffeted with wind and wave, are a more precious recompense than success itself. In these examples G.o.d says to us in effect, "On such evidence you must and shall act," and shows us that we safely may. Without promising us absolute success in all our plans, or absolute truth in the investigation of evidence, he says, in either case, "Do your best; be faithful to the light you have, diligent and conscientious in your investigations of available evidence, great or little,--act fearlessly on what appears the truth, and leave the rest to me.""
Harrington here asked the question I expected:--"But suppose different men coming (as they do) on religious subjects to different conclusions, after the diligence and fidelity of which you speak, what then?"
"Then, if the fidelity and diligence have been absolute,--if all has been done which, under the circ.u.mstances, could be done,--I doubt not they are blameless. But I fear there are very few who can absolutely say this; and for those who cannot say it at all, their guilt is proportionate to the demands which the momentous nature of the subject made on diligence and fidelity."
"I suppose" said he, with some hesitation, "you will not allow that I have exercised this impartial search; and yet, supposing that I have, will you not hold me blameless on the very principles now laid down?"
It was a painful question; but I was resolved I would have nothing to reproach myself with; and therefore answered steadily, that it was not for me to judge the degree of blame which attached to his present state of mind, which I trusted was only transient; that the argument from sincerity was itself only one of the probable things of which we had been speaking; that, so subtle are the operations of the human mind, so mysterious the play of the pa.s.sions and affections, the reason and conscience, so intimate the connection amongst all our powers and faculties, that it is one of the most difficult things to be able to say, with truth, that we are perfectly sincere; that I did not see any difficulty in believing that there is many a man who, without hesitation and without any conscious hypocrisy, would avow his sincerity, who, upon being suffered to look into his own mind through a moral solar microscope, would see there all sorts of misshapen monsters, and turn away from the spectacle with disgust and horror; that such a microscope (to speak in figure) might one day be applied by that Power to whom only the human heart is fully known. I added, however, that, if I knew more of his mental history for some years past, (into which my affection-should never induce me impertinently to pry,) I might, perhaps, in some measure, account for his scepticism; that I could even conceive cases of minds so "encompa.s.sed with infirmity," or so dependent on states of health, as to render such a state involuntary, and therefore to take them out of the sphere of our argument. But, apart from some such causes, I plainly told him I could not permit myself to believe that religious scepticism could be free from heavy blame, if only on the ground that such as feel it do not act consistently with its maxims in other cases, where the evidence is of the same dubious nature, or rather is much more dubious.
The parallel case would be, (if we could find it,) of a man whose interest urgently required him to act one way or the other, and who, instead of acting accordingly, sat down in absolute inaction, on the score that he did not know what course to pursue. That indecision would be always blamable. "Ah!" said I, "those cool heads and skilful hands which pilot the little bark of their worldly fortunes amidst such dangerous rocks and breakers, under such dark and stormy skies, what can they say, if asked why they gave up all thought of religion on the score of doubt, when its hopes are at least as high as those of the schemes of earthly success, and its claims at least as strong as those of present duty? What will they be able to say?
"O Harrington!" I continued, in some such words as these, "supposing the draught of our present condition not to be such as I have sketched; that the sceptical view of the gloom in which we are placed is the true one, and that the Christian"s is false; which, nevertheless, is likely to be not merely the happier, but the n.o.bler being,--he who sits down in querulous repining or slothful inactivity, as the result of doubt, or he who, buoyant with faith and hope, encounters the gloom, and, while longing for the dawn, is confident that it will come? But if that sketch be a true one,--if the trial of which I have spoken be necessary for you and for all, to develop and discipline those qualities which alone will elicit and mature an Immortal Virtue, and secure to us at last the privilege of indefectible "children of G.o.d,"--then with what feelings will you hear the Great Master say, "In every other case but this, you acted on the principles and maxims by which I taught you (not obscurely) that I summoned you to act in this case also: doubts and difficulties were necessary to you as to all, and I exacted of you no more than were necessary ultimately to secure for you an eternal exemption from them. But because you could not have that certainty which the very necessity of the case excluded, you declined the trial, and have accounted yourself unworthy of eternal life!" Ah! how different if you could hear him say, "It was indeed a temptation; amidst numberless blessings denied to others, I yet gave you, too, your trial;--the questionable talent of an inquisitive intellect, and leisure to use or abuse it. Tempted to absolute doubt, you would not succ.u.mb to it; you would not be so inconsistent here as to relinquish those maxims on which I compelled you to act in every other case in life, nor deny to ME the confidence which you granted to every common friend! Warned by the very misery which was sent to caution you that in that direction lay death, you struggled against the incursions of your subtle foes, and you overcame. Welcome, child of clay! welcome to that world in which there is no more NIGHT!""
We had been talking on till long past midnight; and the lamp suddenly warned us that its light was just expiring. Harrington took off the shade, and was about to light a candle by the dying flame, when it went out. "It matters not," he said, "I have the means of kindling a light close at hand." "Let it alone," said I, rising, and gently laying my hand on his arm, and speaking in a low voice, but with much earnestness; "this darkness is an emblem of our present life. You cannot see me, but you hear my voice and feel the touch of my hand. For any thing you know, I may be seized with a sudden fit of insanity. I may be about to stab you in this darkness; such things have been. You have lost, with the light, more than half the indications of affection which that would disclose. But you trust to the probable; your pulse does not beat any the quicker, nor do your nerves tremble. You may have similar, nay, how much stronger proofs (if you will) of the confidence with which you may trust G.o.d, and Him, the compa.s.sionate One, "whom he hath sent,"
in spite of all the gloom in which this life is involved. That certainty for which you have just now asked will only be granted when the darkness is pa.s.sed away; and then you will "rejoice in the light of his countenance." And, further," I continued, "there is yet one thing which I wish to say to you; and I feel as if I could say it better in this darkness; for I will not venture to say that I should not manifest more feeling than is consistent in a hard-hearted metaphysician. Yes! it is on the side of feeling that I would also address you. You will say, feeling is not argument? No; but is man all reason? I firmly believe, indeed, that man is not called upon to do any thing for which his reason does not tell him that he has sufficient evidence; but a part of that very evidence is often the dictate of feeling; and genuine reason will listen to the heart, as not always, nor perhaps more frequently than otherwise, a suspicious pleader. If, as Pascal says so truly, it sometimes has its reasons which the reason cannot comprehend, it has also its reasons which the reason thoroughly understands.
"You were early an orphan; you do not remember your mother; but I do; ah, how well! I saw her the last time she ever saw you. You were brought to her bedside when she was in the full possession of all her faculties, and deeply conscious that she had not many hours to live. She looked at you as you were held in your nurse"s arms, smiling upon her with to me an agonizing unconsciousness of your approaching orphanage. She gazed upon you with that intense look of inexpressible affection which only maternal love, sharpened by death, can give; she looked long and earnestly, but spoke not one syllable. As you were at length taken from the room, she followed you with her eyes till the door closed, and then it seemed as if the light of this world had been quenched in them for ever. "I charge you," she said at length, "let me see him again." I made a motion as if to recall the attendant "Not here," she added, laying her hand gently on my arm, and I understood her but too well. You know whether I have in any degree fulfilled my trust. But is it possible that I can think of an utter failure, and not be more than troubled? And if Christianity be true, and if I am so happy as to obtain admission to that "blessed country into which an enemy never entered, and from which a friend never went away," and she whom I loved so well should ask me why you come not,--that she had tarried for you long,--must I say that you will never come? that her child had wandered from the fold of the Good Shepherd, and had gone I knew not whither? that I sought him in the lonely glens and mountains, but found him not? I hardly know, but I almost think--such was the love she had for you--that such reply would shade that radiant face even amidst the glories of Paradise.
And now--let all this be a dream--suppose that not simply by your own fault you will never see that mother more, but that from the sad truth of your no truth--you never can; that the "Vale, vale, in aeternum, vale," is all that you can say to her: yet I say this,--that to live only in the hope of the possibility of fulfilling the better wishes of such a friend, and rejoining her for ever in (if you will) the fabulous "islands of the blest," would not only make you a happier, but even a n.o.bler, being than your present mood can ever make you.
My FABULOUS is better than your TRUE."
I felt that he was not unmoved. I was myself moved too much to allow me to stay any longer, and saying that I could find my way very well to my chamber in the dark, where I had the means of kindling a light, I softly closed the door and left him.
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As I was to leave very early in the morning, I had told Harrington that I should depart for the neighboring town (whither his servant was to drive me) without disturbing him. But I could not tear myself away, after the singular close of our interview on the last evening, without a more express farewell. I tapped at his chamber door, but, receiving no reply, gently entered. He was resting in unquiet slumber.
A table, lamp, and books, by his bedside, bore witness to his perseverance in that pernicious habit which he had early formed! I gently drew back one of the curtains, and let in the light of the summer morning on his pallid, but most speaking features, and gazed on them with a sad and foreboding feeling. I recalled those days when I used nightly to visit the slumbers of the little orphan, and trace in his features the image of his mother. He was not aroused by my entrance; most likely he had sunk to slumber at a late hour.
Presently he began to talk in his sleep, which was almost a constant habit in his younger days, and which I used to consider one of the symptoms of that intense cerebral activity by which he was distinguished. On the present occasion I thought I could interpret the fitful and fleeting images which were chasing each other by the laws of a.s.sociation through his mind. "But how shall I know that these thing which I call real, are different from the phenomena of sleep which I call real?" Alas! thought I, the ruling pa.s.sion is strong in sleep, as in waking moments! How I dread lest it should be strong "in death" itself, of which this sleep is the image! After a pause, an expression of deepest sadness crept over the features, and he murmured, with a slight alteration, two lines from Coleridge"s translation of that glorious scene in which Wallenstein looks forth into the windy night in search of his "star," and thinks of that brighter light of his life which had been just extinguished.
Harrington used to say, that he preferred the translation of that scene even to the magnificent original itself. These lines, (now a little varied,) I had often heard him quote with delight:--
"Methinks If I but saw her, "t would be well with me; She was the star of my nativity."
Was he, by the magic of dream-land, transported back to childhood? Was he as an orphan child thinking of his mother, the image of whose dying hours I had so recently called up before him? Or was it the recollection of a still brighter and more recently extinguished "star,"
which thus troubled his wandering fancy?--There was another pause, and again the fitful breeze of a.s.sociation awakened the sad and plaintive melody of the AEolian lyre; but I could not distinguish the words.
Presently the scene again changed; and he suddenly said, "Beautiful shadow! if thou art a shadow,--thou hast said, Come to me all ye that are weary,--and surely if ever man was weary--To whom can I go--" It was with intense feeling that I watched for something more; but to my disappointment, (I may almost call it anguish,) he continued silent. I could not find it in my heart to rouse him, and, softly leaving the chamber, departed for home.
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October 31. The young Sceptic has since gone where doubts are solved for ever; but I am not without hope, that in his last hours he was able to finish the sentence which his dream-left incomplete. "To whom can I go, but unto Thee? THOU ONLY HAST THE WORDS OF ETERNAL LIFE."
For me, I have nothing more to live for here. In a few weeks I gladly go to join my brother in his distant exile;--and for Thee, my Country, "Peace be within thy dwellings, and prosperity within thy palaces!"
And that it may be so, may that Christianity, which, all imperfectly as it has been exemplified, has yet been thy Palladium and thy Glory, be ever and increasingly dear to thee!
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December 27. I have resolved that the fragments which originally const.i.tuted this journal shall not be destroyed. I have employed the interval since the last date in adapting and disguising them for publication. How far an embroidery of fiction has been necessary in attaining this object, is a matter of no consequence to any one; since the book aspires to none of the appropriate attractions of either a novel or a history. No doubt a much stronger interest, of a certain kind, might have been secured by a free employment of fict.i.tious embellishment, or even by a more liberal indulgence in biographical details. But I have been content, for a special object, to do what some tell us is to be done with the Bible,--to separate, from the ma.s.s of incident which might have varied or adorned the narrative the exclusively "Religious Element." If the discussions in the preceding pages shall in any instance convince the youthful reader of the precarious nature of those modern book-revelations which are somewhat inconsistently given us in books which tell us that all book-revelations of religious truth are superfluous or even impossible; if they shall convince him how easily an impartial doubter can retort with interest the deistical arguments against Christianity, or how little merely insoluble objections can avail against any thing; if they shall convince him that the differences with which the a.s.sailants of the Bible taunt its advocates are neither so numerous nor half so appalling as those which divide its enemies; or, lastly, if they shall, par avarice, in any degree protect those who, like Harrington D----, are being made, or are in danger of being made, sceptical as to all religious truth, by the religious distractions of the present day,--I shall be well content to bear the charge of having spoiled a Fiction, or even of having mutilated a Biography.
F.B.
THE END.