“Has it never occurred to you, who, in denying all innate perceptions as well as ideas, have passed on to deductions from which poor Locke, humble Christian that he was, would have shrunk in dismay,—has it never occurred to you as a wonderful fact, that the easiest thing in the world to teach a child is that which seems to metaphysical schoolmen the abstrusest of all problems? Read all those philosophers wrangling about a First Cause, deciding on what are miracles, and then again deciding that such miracles cannot be; and when one has answered another, and left in the crucible of wisdom a caput mortuum of ignorance, then turn your eyes, and look at the infant praying to the invisible God at his mother’s knees. This idea, so miraculously abstract, of a Power the infant has never seen, that cannot be symbolled forth and explained to him by the most erudite sage,—a Power, nevertheless, that watches over him, that hears him, that sees him, that will carry him across the grave, that will enable him to live on forever,—this double mystery of a Divinity and of a Soul, the infant learns with the most facile readiness, at the first glimpse of his reasoning faculty. Before you can teach him a rule in addition, before you can venture to drill him into his horn-book, he leaps, with one intuitive spring of all his ideas, to the comprehension of the truths which are only incomprehensible to blundering sages! And you, as you stand before me, dare not say, ‘Let the child pray for me no more!’ But will the Creator accept the child’s prayer for the man who refuses prayer for himself? Take my advice, pray! And in this counsel I do not overstep my province. I speak not as a preacher, but as a physician. For health is a word that comprehends our whole organization, and a just equilibrium of all faculties and functions is the condition of health. As in your Lilian the equilibrium is deranged by the over-indulgence of a spiritual mysticism which withdraws from the nutriment of duty the essential pabulum of sober sense, so in you the resolute negation of disciplined spiritual communion between Thought and Divinity robs imagination of its noblest and safest vent. Thus, from opposite extremes, you and your Lilian meet in the same region of mist and cloud, losing sight of each other and of the true ends of life, as her eyes only gaze on the stars and yours only bend to the earth. Were I advising her, I should say: ‘Your Creator has placed the scene of your trial below, and not in the stars.’ Advising you, I say: ‘But in the trial below, man should recognize education for heaven.’ In a word, I would draw somewhat more downward her fancy, raise somewhat more upward your reason. Take my advice then,—Pray. Your mental system needs the support of prayer in order to preserve its balance. In the embarrassment and confusion of your senses, clearness of perception will come with habitual and tranquil confidence in Him who alike rules the universe and reads the heart. I only say here what has been said much better before by a reasoner in whom all Students of Nature recognize a guide. I see on your table the very volume of Bacon which contains the passage I commend to your reflection. Here it is. Listen: ‘Take an example of a dog, and mark what a generosity and courage he will put on when he finds himself maintained by a man who, to him, is instead of a God, or melior natura, which courage is manifestly such as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself upon Divine protection and favour, gathereth a force and faith which human nature could not obtain.‘(3) You are silent, but your gesture tells me your doubt,—a doubt which your heart, so femininely tender, will not speak aloud lest you should rob the old man of a hope with which your strength of manhood dispenses,—you doubt the efficacy of prayer! Pause and reflect, bold but candid inquirer into the laws of that guide you call Nature. If there were no efficacy in prayer; if prayer were as mere an illusion of superstitious fantasy as aught against which your reason now struggles, do you think that Nature herself would have made it amongst the most common and facile of all her dictates? Do you believe that if there really did not exist that tie between Man and his Maker—that link between life here and life hereafter which is found in what we call Soul alone—that wherever you look through the universe, you would behold a child at Prayer? Nature inculcates nothing that is superfluous. Nature does not impel the leviathan or the lion, the eagle or the moth, to pray; she impels only man. Why? Because man only has soul, and Soul seeks to commune with the Everlasting, as a fountain struggles up to its source. Burn your book. It would found you a reputation for learning and intellect and courage, I allow; but learning and intellect and courage wasted against a truth, like spray against a rock! A truth valuable to the world, the world will never part with. You will not injure the truth, but you will mislead and may destroy many, whose best security is in the truth which you so eruditely insinuate to be a fable. Soul and Hereafter are the heritage of all men; the humblest, journeyman in those streets, the pettiest trader behind those counters, have in those beliefs their prerogatives of royalty. You would dethrone and embrute the lords of the earth by your theories. For my part, having given the greater part of my life to the study and analysis of facts, I would rather be the author of the tritest homily, or the baldest poem, that inculcated that imperishable essence of the soul to which I have neither scalpel nor probe, than be the founder of the subtlest school, or the framer of the loftiest verse, that robbed my fellow-men of their faith in a spirit that eludes the dissecting-knife,—in a being that escapes the grave-digger. Burn your book! Accept This Book instead; Read and Pray.”
He placed his Bible in my hand, embraced me, and, an hour afterwards, the old man and the child left my hearth solitary once more.
(1) The summary of this distinguished lecturer’s objections to phrenology is to be found in the Appendix to vol i. of “Lectures on Metaphysics,” p. 404, et seq. Edition 1859.
(2) The change of length of iron girders caused by variation of temperature has not unfrequently brought down the whole edifice into which they were admitted. Good engineers and architects allow for such changes produced by temperature. In the tubular bridge across the Menai Straits, a self-acting record of the daily amount of its contraction and expansion is ingeniously Contrived.
(3) Bacon’s “Essay on Atheism.” This quotation is made with admirable felicity and force by Dr. Whewell, page 378 of Bridgewater Treatise on Astronomy and General Physics considered with reference to Natural Theology.
CHAPTER XLVII.
That night, as I sat in my study, very thoughtful and very mournful, I resolved all that Julius Faber had said; and the impression his words had produced became gradually weaker and weaker, as my reason, naturally combative, rose up with all the replies which my philosophy suggested. No; if my imagination had really seduced and betrayed me into monstrous credulities, it was clear that the best remedy to such morbid tendencies towards the Superstitious was in the severe exercise of the faculties most opposed to Superstition,—in the culture of pure reasoning, in the science of absolute fact. Accordingly, I placed before me the very book which Julius Faber had advised me to burn; I forced all my powers of mind to go again over the passages which contained the doctrines that his admonition had censured; and before daybreak, I had stated the substance of his argument, and the logical reply to it, in an elaborate addition to my chapter on “Sentimental Philosophers.” While thus rejecting the purport of his parting counsels, I embodied in another portion of my work his views on my own “illusions;” and as here my commonsense was in concord with his, I disposed of all my own previous doubts in an addition to my favourite chapter “On the Cheats of the Imagination.” And when the pen dropped from my hand, and the day-star gleamed through the window, my heart escaped from the labour of my mind, and flew back to the image of Lilian. The pride of the philosopher died out of me, the sorrow of the man reigned supreme, and I shrank from the coming of the sun, despondent.