It has been told how, sitting on the Mount of Olives, he had been ready to devote himself to the service of the church to which he belonged. Could his mind have been known at that time, how proud might one have been of him! His mind was not then known; but now, after a lapse of two years, he made it as it were public, and Oriel was by no means proud of him.
The name of his little book was a very awful name. It was called the "Romance of Scripture." He began in his first chapter with an earnest remonstrance against that condemnation which he knew the injustice of the world would pronounce against him. There was nothing in his book, he said, to warrant any man in accusing him of unbelief. Let those who were so inclined to accuse him read and judge. He had called things by their true names, and that doubtless by some would be imputed to him as a sin. But it would be found that he had gone no further in impugning the truth of Scripture than many other writers before him, some of whom had since been rewarded for their writings by high promotion in the church. The bishops' bench was the reward for orthodoxy; but there had been a taste for liberal deans. He had gone no further, he said, than many deans.
It was acknowledged, he went on to say, that all Scripture statements could not now be taken as true to the letter; particularly not as true to the letter as now adopted by Englishmen. It seemed to him that the generality of his countrymen were of opinion that the inspired writers had themselves written in English. It was forgotten that they were Orientals, who wrote in the language natural to them, with the customary grandiloquence of orientalism, with the poetic exaggeration which, in the East, was the breath of life. It was forgotten also that they wrote in ignorance of those natural truths which men had now acquired by experience and induction, and not by revelation. Their truth was the truth of heaven, not the truth of earth. No man thought that the sun in those days did rise and set, moving round the earth, because a prolongation of the day had been described by the sun standing still upon Gibeon. And then he took the book of Job, and measured that by the light of his own candle—and so on.
The book was undoubtedly clever, and men read it. Women also read it, and began to talk, some of them at least, of the blindness of their mothers who had not had wit to see that these old chronicles were very much as other old chronicles. "The Romance of Scripture" was to be seen frequently in booksellers' advertisements, and Mr. Mudie told how he always had two thousand copies of it on his shelves. So our friend did something in the world; but what he did do was unfortunately not applauded by his friends.
Harcourt very plainly told him that a man who scribbled never did any good at the bar. The two trades, he said, were not compatible.
"No," said George, "I believe not. An author must be nothing if he do not love truth; a barrister must be nothing if he do." Harcourt was no whit annoyed by the repartee, but having given his warning, went his way to his work.
It was very well known that the "Romance of Scripture" was Bertram's work, and there was a comfortable row about it at Oxford. The row was all private, of course—as was necessary, the book having been published without the author's name. But much was said, and many letters were written. Bertram, in writing to the friend at Oriel who took up the cudgels in his defence, made three statements. First, that no one at Oxford had a right to suppose that he was the author. Second, that he was the author, and that no one at Oxford had a right to find fault with what he had written. Thirdly, that it was quite a matter of indifference to him who did find fault. To this, however, he added, that he was ready to resign his fellowship to-morrow if the Common-room at Oriel wished to get rid of him.
So the matter rested—for awhile. Those who at this time knew Bertram best were confident enough that his belief was shaken, in spite of the remonstrance so loudly put forth in his first pages. He had intended to be honest in his remonstrance; but it is not every man who exactly knows what he does believe. Every man! Is there, one may almost ask, any man who has such knowledge? We all believe in the resurrection of the body; we say so at least, but what do we believe by it?
Men may be firm believers and yet doubt some Bible statements—doubt the letter of such statements. But men who are firm believers will not be those to put forth their doubts with all their eloquence. Such men, if they devote their time to Scripture history, will not be arrested by the sun's standing on Gibeon. If they speak out at all, they will speak out rather as to all they do believe than as to the little that they doubt. It was soon known to Bertram's world that those who regarded him as a freethinker did him no great injustice.
This and other things made them very unhappy at Littlebath. The very fact of George having written such a book nearly scared Miss Baker out of her wits. She, according to her own lights, would have placed freethinkers in the same category with murderers, regicides, and horrid mysterious sinners who commit crimes too dreadful for women to think of. She would not believe that Bertram was one of these; but it was fearful to think that any one should so call him. Caroline, perhaps, would not so much have minded this flaw in her future husband's faith if it had not been proof of his unsteadiness, of his unfitness for the world's battle. She remembered what he had said to her two years since on the Mount of Olives; and then thought of what he was saying now. Everything with him was impulse and enthusiasm. All judgment was wanting. How should such as he get on in the world? And had she indissolubly linked her lot to that of one who was so incapable of success? No; indissolubly she had not so linked it; not as yet.