PARSON.—“Thus, when this great Lord Bacon erred, you may say that he erred from want of knowledge,—the knowledge which moralists and preachers would convey. But Lord Bacon had read all that moralists and preachers could say on such matters; and he certainly did not err from want of intellectual cultivation. Let me here, my child, invite you to observe, that He who knew most of our human hearts and our immortal destinies did not insist on this intellectual culture as essential to the virtues that form our well-being here, and conduce to our salvation hereafter. Had it been essential, the All-wise One would not have selected humble fishermen for the teachers of His doctrine, instead of culling His disciples from Roman portico or Athenian academe. And this, which distinguishes so remarkably the Gospel from the ethics of heathen philosophy, wherein knowledge is declared to be necessary to virtue, is a proof how slight was the heathen sage’s insight into the nature of mankind, when compared with the Saviour’s; for hard indeed would it be to men, whether high or low, rich or poor, if science and learning, or contemplative philosophy, were the sole avenues to peace and redemption; since, in this state of ordeal requiring active duties, very few in any age, whether they be high or low, rich or poor, ever are or can be devoted to pursuits merely mental. Christ does not represent Heaven as a college for the learned. Therefore the rules of the Celestial Legislator are rendered clear to the simplest understanding as to the deepest.”
RICCABOCCA.—“And that which Plato and Zeno, Pythagoras and Socrates could not do, was done by men whose ignorance would have been a by-word in the schools of the Greek. The gods of the vulgar were dethroned; the face of the world was changed! This thought may make us allow, indeed, that there are agencies more powerful than mere knowledge, and ask, after all, what is the mission which knowledge should achieve?”
PARSON.—“The Sacred Book tells us even that; for after establishing the truth that, for the multitude, knowledge is not essential to happiness and good, it accords still to knowledge its sublime part in the revelation prepared and announced. When an instrument of more than ordinary intelligence was required for a purpose divine; when the Gospel, recorded by the simple, was to be explained by the acute, enforced by the energetic, carried home to the doubts of the Gentile, the Supreme Will joined to the zeal of the earlier apostles the learning and genius of Saint Paul,—not holier than the others, calling himself the least, yet labouring more abundantly than they all, making himself all things unto all men, so that some might be saved. The ignorant may be saved no less surely than the wise; but here comes the wise man who helps to save. And how the fulness and animation of this grand Presence, of this indomitable Energy, seem to vivify the toil, and to speed the work! ‘In journeyings often, in perils of waters, in perils of robbers, in perils of mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils amongst false brethren.’ Behold, my son! does not Heaven here seem to reveal the true type of Knowledge,—a sleepless activity, a pervading agency, a dauntless heroism, an all-supporting faith?—a power, a power indeed; a power apart from the aggrandizement of self; a power that brings to him who owns and transmits it but ‘weariness and painfulness; in watchings often, in hunger and thirst, in fastings often, in cold and nakedness,’—but a power distinct from the mere circumstance of the man, rushing from him as rays from the sun; borne through the air, and clothing it with light, piercing under earth, and calling forth the harvest. Worship not knowledge, worship not the sun, O my child! Let the sun but proclaim the Creator; let the knowledge but illumine the worship!”
The good man, overcome by his own earnestness, paused; his head drooped on the young student’s breast, and all three were long silent.
CHAPTER XXI.
Whatever ridicule may be thrown upon Mr. Dale’s dissertations by the wit of the enlightened, they had a considerable, and I think a beneficial, effect upon Leonard Fairfield,—an effect which may perhaps create less surprise, when the reader remembers that Leonard was unaccustomed to argument, and still retained many of the prejudices natural to his rustic breeding. Nay, he actually thought it possible that, as both Riccabocca and Mr. Dale were more than double his age, and had had opportunities not only of reading twice as many books, but of gathering up experience in wider ranges of life,—he actually, I say, thought it possible that they might be better acquainted with the properties and distinctions of knowledge than himself. At all events, the parson’s words were so far well-timed, that they produced in Leonard very much of that state of mind which Mr. Dale desired to effect, before communicating to him the startling intelligence that he was to visit relations whom he had never seen, of whom he had heard but little, and that it was at least possible that the result of that visit might be to open to him greater facilities for instruction, and a higher degree in life.
Without some such preparation, I fear that Leonard would have gone forth into the world with an exaggerated notion of his own acquirements, and with a notion yet more exaggerated as to the kind of power that such knowledge as he possessed would obtain for itself. As it was, when Mr. Dale broke to him the news of the experimental journey before him, cautioning him against being over sanguine, Leonard received the intelligence with a serious meekness, and thoughts that were nobly solemn.
When the door closed on his visitors, he remained for some moments motionless, and in deep meditation; then he unclosed the door and stole forth. The night was already far advanced, the heavens were luminous with all the host of stars. “I think,” said the student, referring, in later life, to that crisis in his destiny,—“I think it was then, as I stood alone, yet surrounded by worlds so numberless, that I first felt the distinction between mind and soul.”
“Tell me,” said Riccabocca, as he parted company with Mr. Dale, “whether you would have given to Frank Hazeldean, on entering life, the same lecture on the limits and ends of knowledge which you have bestowed on Leonard Fairfield?”