The Prose Works of William Wordsworth Part 18

Let one remark, and that not the least important, be added. A curate, entering for the first time upon his office, comes from college after a course of expense, and with such inexperience in the use of money, that, in his new situation, he is apt to fall unawares into pecuniary difficulties. If this happens to him, much more likely is it to happen to the youthful inc.u.mbent; whose relations, to his paris.h.i.+oners and to society, are more complicated; and, his income being larger and independent of another, a costlier style of living is required of him by public opinion. If embarra.s.sment should ensue, and with that unavoidably some loss of respectability, his future usefulness will be proportionably impaired: not so with the curate, for he can easily remove and start afresh with a stock of experience and an unblemished reputation; whereas the early indiscretions of an inc.u.mbent being rarely forgotten, may be impediments to the efficacy of his ministry for the remainder of his life. The same observations would apply with equal force to doctrine. A young minister is liable to errors, from his notions being either too lax or over-strained. In both cases it would prove injurious that the error should be remembered, after study and reflection, with advancing years, shall have brought him to a clearer discernment of the truth, and better judgment in the application of it.

It must be acknowledged that, among the regulations of ecclesiastical polity, none at first view are more attractive than that which prescribes for every parish a resident inc.u.mbent. How agreeable to picture to one's self, as has been done by poets and romance writers, from Chaucer down to Goldsmith, a man devoted to his ministerial office, with not a wish or a thought ranging beyond the circuit of its cares!

Nor is it in poetry and fiction only that such characters are found; they are scattered, it is hoped not sparingly, over real life, especially in sequestered and rural districts, where there is but small influx of new inhabitants, and little change of occupation. The spirit of the Gospel, unaided by acquisitions of profane learning and experience in the world,--that spirit and the obligations of the sacred office may, in such situations, suffice to effect most of what is needful. But for the complex state of society that prevails in England, much more is required, both in large towns, and in many extensive districts of the country. A minister should not only be irreproachable in manners and morals, but accomplished in learning, as far as is possible without sacrifice of the least of his pastoral duties. As necessary, perhaps more so, is it that he should be a citizen as well as a scholar; thoroughly acquainted with the structure of society and the const.i.tution of civil government, and able to reason upon both with the most expert; all ultimately in order to support the truths of Christianity, and to diffuse its blessings.

A young man coming fresh from the place of his education, cannot have brought with him these accomplishments; and if the scheme of equalising Church incomes, which many advisers are much bent upon, be realised, so that there should be little or no secular inducement for a clergyman to desire a removal from the spot where he may chance to have been first set down: surely not only opportunities for obtaining the requisite qualifications would be diminished, but the motives for desiring to obtain them would be proportionably weakened. And yet these qualifications are indispensable for the diffusion of that knowledge, by which alone the political philosophy of the New Testament can be rightly expounded, and its precepts adequately enforced. In these time, when the press is daily exercising so great a power over the minds of the people, for wrong or for right as may happen, _that_ preacher ranks among the first of benefactors who, without stooping to the direct treatment of current politics and pa.s.sing events, can furnish infallible guidance through the delusions that surround them; and who, appealing to the sanctions of Scripture, may place the grounds of its injunctions in so clear a light, that disaffection shall cease to be cultivated as a laudable propensity, and loyalty cleansed from the dishonour of a blind and prostrate obedience.

It is not, however, in regard to civic duties alone, that this knowledge in a minister of the Gospel is important; it is still more so for softening and subduing private and personal discontents. In all places, and at all times, men have gratuitously troubled themselves, because their survey of the dispensations of Providence has been partial and narrow; but now that readers are so greatly multiplied, men judge as they are _taught_, and repinings are engendered everywhere, by imputations being cast upon the government; and are prolonged or aggravated by being ascribed to misconduct or injustice in rulers, when the individual himself only is in fault. If a Christian pastor be competent to deal with these humours, as they may be dealt with, and by no members of society so successfully, both from more frequent and more favourable opportunities of intercourse, and by aid of the authority with which he speaks; he will be a teacher of moderation, a dispenser of the wisdom that blunts approaching distress by submission to G.o.d's will, and lightens, by patience, grievances which cannot be removed.

We live in times when nothing, of public good at least, is generally acceptable, but what we believe can be traced to preconceived intention, and specific acts and formal contrivances of human understanding. A Christian instructor thoroughly accomplished would be a standing restraint upon such presumptuousness of judgment, by impressing the truth that--

In the unreasoning progress of the world A wiser spirit is at work for us, A better eye than ours.--MS.

Revelation points to the purity and peace of a future world; but our sphere of duty is upon earth; and the relations of impure and conflicting things to each other must be understood, or we shall be perpetually going wrong, in all but goodness of intention; and goodness of intention will itself relax through frequent disappointment. How desirable, then, is it, that a minister of the Gospel should be versed in the knowledge of existing facts, and be accustomed to a wide range of social experience! Nor is it less desirable for the purpose of counterbalancing and tempering in his own mind that ambition with which spiritual power is as apt to be tainted as any other species of power which men covet or possess.

It must be obvious that the scope of the argument is to discourage an attempt which would introduce into the Church of England an equality of income and station, upon the model of that of Scotland. The sounder part of the Scottish nation know what good their ancestors derived from their Church, and feel how deeply the living generation is indebted to it.

They respect and love it, as accommodated in so great a measure to a comparatively poor country, through the far greater portion of which prevails a uniformity of employment; but the acknowledged deficiency of theological learning among the clergy of that Church is easily accounted for by this very equality. What else may be wanting there, it would be unpleasant to inquire, and might prove invidious to determine: one thing, however, is clear; that in all countries the temporalities of the Church Establishment should bear an a.n.a.logy to the state of society, otherwise it cannot diffuse its influence through the whole community.

In a country so rich and luxurious as England, the character of its clergy must unavoidably sink, and their influence be everywhere impaired, if individuals from the upper ranks, and men of leading talents, are to have no inducements to enter into that body but such as are purely spiritual. And this 'tinge of secularity' is no reproach to the clergy, nor does it imply a deficiency of spiritual endowments.

Parents and guardians, looking forward to sources of honourable maintenance for their children and wards, often direct their thoughts early towards the Church, being determined partly by outward circ.u.mstances, and partly by indications of seriousness, or intellectual fitness. It is natural that a boy or youth, with such a prospect before him, should turn his attention to those studies, and be led into those habits of reflection, which will in some degree tend to prepare him for the duties he is hereafter to undertake. As he draws nearer to the time when he will be called to these duties, he is both led and compelled to examine the Scriptures. He becomes more and more sensible of their truth. Devotion grows in him; and what might begin in temporal considerations will end (as in a majority of instances we trust it does) in a spiritual-mindedness not unworthy of that Gospel, the lessons of which he is to teach, and the faith of which he is to inculcate. Not inappositely may be here repeated an observation which, from its obviousness and importance, must have been frequently made--viz. that the impoveris.h.i.+ng of the clergy, and bringing their incomes much nearer to a level, would not cause them to become less worldly-minded: the emoluments, howsoever reduced, would be as eagerly sought for, but by men from lower cla.s.ses in society; men who, by their manners, habits, abilities, and the scanty measure of their attainments, would unavoidably be less fitted for their station, and less competent to discharge its duties.

Visionary notions have in all ages been afloat upon the subject of best providing for the clergy; notions which have been sincerely entertained by good men, with a view to the improvement of that order, and eagerly caught at and dwelt upon, by the designing, for its degradation and disparagement. Some are beguiled by what they call the _voluntary system_, not seeing (what stares one in the face at the very threshold) that they who stand in most need of religious instruction are unconscious of the want, and therefore cannot reasonably be expected to make any sacrifices in order to supply it. Will the licentious, the sensual, and the depraved, take from the means of their gratifications and pursuits, to support a discipline that cannot advance without uprooting the trees that bear the fruit which they devour so greedily?

Will _they_ pay the price of that seed whose harvest is to be reaped in an invisible world? A voluntary system for the religious exigencies of a people numerous and circ.u.mstanced as we are! Not more absurd would it be to expect that a knot of boys should draw upon the pittance of their pocket-money to build schools, or out of the abundance of their discretion be able to select fit masters to teach and keep them in order! Some, who clearly perceive the incompetence and folly of such a scheme for the agricultural part of the people, nevertheless think it feasible in large towns, where the rich might subscribe for the religious instruction of the poor. Alas! they know little of the thick darkness that spreads over the streets and alleys of our large towns.

The parish of Lambeth, a few years since, contained not more than one church and three or four small proprietary chapels, while dissenting chapels of every denomination were still more scantily found there; yet the inhabitants of the parish amounted at that time to upwards of 50,000. Were the parish church, and the chapels of the Establishment existing there, an _impediment_ to the spread of the Gospel among that ma.s.s of people? Who shall dare to say so? But if any one, in the face of the fact which has just been stated, and in opposition to authentic reports to the same effect from various other quarters, should still contend, that a voluntary system is sufficient for the spread and maintenance of religion, we would ask, what kind of religion? wherein would it differ, among the many, from deplorable fanaticism?

For the preservation of the Church Establishment, all men, whether they belong to it or not, could they perceive their true interest, would be strenuous: but how inadequate are its provisions for the needs of the country! and how much is it to be regretted that, while its zealous friends yield to alarms on account of the hostility of Dissent, they should so much overrate the danger to be apprehended from that quarter, and almost overlook the fact that hundreds of thousands of our fellow-countrymen, though formally and nominally of the Church of England, never enter her places of wors.h.i.+p, neither have they communication with her ministers! This deplorable state of things was partly produced by a decay of zeal among the rich and influential, and partly by a want of due expansive power in the const.i.tution of the Establishment as regulated by law. Private benefactors, in their efforts to build and endow churches, have been frustrated, or too much impeded by legal obstacles: these, where they are unreasonable or unfitted for the times, ought to be removed; and, keeping clear of intolerance and injustice, means should be used to render the presence and powers of the Church commensurate with the wants of a s.h.i.+fting and still-increasing population.

This cannot be effected, unless the English Government vindicate the truth, that, as her Church exists for the benefit of all (though not in equal degree), whether of her communion or not, all should be made to contribute to its support. If this ground be abandoned, cause will be given to fear that a moral wound may be inflicted upon the heart of the English people, for which a remedy cannot be speedily provided by the utmost efforts which the members of the Church will themselves be able to make.

But let the friends of the Church be of good courage. Powers are at work by which, under Divine Providence, she may be strengthened and the sphere of her usefulness extended; not by alterations in her Liturgy, accommodated to this or that demand of finical taste, nor by cutting off this or that from her articles or Canons, to which the scrupulous or the overweening may object. Covert schism, and open nonconformity, would survive after alterations, however promising in the eyes of those whose subtilty had been exercised in making them. Lat.i.tudinarianism is the parhelion of liberty of conscience, and will ever successfully lay claim to a divided wors.h.i.+p. Among Presbyterians, Socinians, Baptists, and Independents, there will always be found numbers who will tire of their several creeds, and some will come over to the Church. Conventicles may disappear, congregations in each denomination may fall into decay or be broken up, but the conquests which the National Church ought chiefly to aim at, lie among the thousands and tens of thousands of the unhappy outcasts who grow up with no religion at all. The wants of these cannot but be feelingly remembered. Whatever may be the disposition of the new const.i.tuencies under the Reformed Parliament, and the course which the men of their choice may be inclined or compelled to follow, it may be confidently hoped that individuals, acting in their private capacities, will endeavour to make up for the deficiencies of the Legislature. Is it too much to expect that proprietors of large estates, where the inhabitants are without religious instruction, or where it is sparingly supplied, will deem it their duty to take part in this good work; and that thriving manufacturers and merchants will, in their several neighbourhoods, be sensible of the like obligation, and act upon it with generous rivalry?

Moreover, the force of public opinion is rapidly increasing: and some may bend to it, who are not so happy as to be swayed by a higher motive: especially they who derive large incomes from lay-impropriations, in tracts of country where ministers are few and meagerly provided for. A claim still stronger may be acknowledged by those who, round their superb habitations, or elsewhere, walk over vast estates which were lavished upon their ancestors by royal favouritism or purchased at insignificant prices after church-spoliation; such proprietors, though not conscience-stricken (there is no call for that), may be prompted to make a return for which their tenantry and dependents will learn to bless their names. An impulse has been given; an accession of means from these several sources, co-operating with a _well_-considered change in the distribution of some parts of the property at present possessed by the Church, a change scrupulously founded upon due respect to law and justice, will, we trust, bring about so much of what her friends desire, that the rest may be calmly waited for, with thankfulness for what shall have been obtained.

Let it not be thought unbecoming in a layman to have treated at length a subject with which the clergy are more intimately conversant. All may, without impropriety, speak of what deeply concerns all: nor need an apology be offered for going over ground which has been trod before so ably and so often: without pretending, however, to any thing of novelty, either in matter or manner, something may have been offered to view, which will save the writer from the imputation of having little to recommend his labour, but goodness of intention.

It was with reference to thoughts and feelings expressed in verse, that I entered upon the above notices, and with verse I will conclude. The pa.s.sage is extracted from my MSS. written above thirty years ago: it turns upon the individual dignity which humbleness of social condition does not preclude, but frequently promotes. It has no direct bearing upon clubs for the discussion of public affairs, nor upon political or trade-unions; but if a single workman--who, being a member of one of those clubs, runs the risk of becoming an agitator, or who, being enrolled in a union, must be left without a will of his own, and therefore a slave--should read these lines, and be touched by them, I should indeed rejoice, and little would I care for losing credit as a poet with intemperate critics, who think differently from me upon political philosophy or public measures, if the sober-minded admit that, in general views, my affections have been moved, and my imagination exercised, under and _for_ the guidance of reason.

Here might I pause, and bend in reverence To Nature, and the power of human minds; To men as they are men within themselves.

How oft high service is performed within, When all the external man is rude in show; Not like a temple rich with pomp and gold, But a mere mountain chapel that protects Its simple wors.h.i.+ppers from sun and shower!

Of these, said I, shall be my song; of these, If future years mature me for the task, Will I record the praises, making verse Deal boldly with substantial things--in truth And sanct.i.ty of pa.s.sion speak of these, That justice may be done, obeisance paid Where it is due. Thus haply shall I teach Inspire, through unadulterated ears Pour rapture, tenderness, and hope; my theme No other than the very heart of man, As found among the best of those who live, Not unexalted by religious faith, Nor uninformed by books, good books, though few In Nature's presence: thence may I select Sorrow that is not sorrow, but delight, And miserable love that is not pain To hear of, for the glory that redounds Therefrom to human kind, and what we are.

Be mine to follow with no timid step Where knowledge leads me; it shall be my pride That I have dared to tread this holy ground, Speaking no dream, but things oracular, Matter not lightly to be heard by those Who to the letter of the outward promise Do read the invisible soul; by men adroit In speech, and for communion with the world Accomplished, minds whose faculties are then Most active when they are most eloquent, And elevated most when most admired.

Men may be found of other mould than these; Who are their own upholders, to themselves Encouragement and energy and will; Expressing liveliest thoughts in lively words As native pa.s.sion dictates. Others, too, There are, among the walks of homely life, Still higher, men for contemplation framed; Shy, and unpractised in the strife of phrase; Meek men, whose very souls perhaps would sink Beneath them, summoned to such intercourse.

Theirs is the language of the heavens, the power, The thought, the image, and the silent joy: Words are but under-agents in their souls; When they are grasping with their greatest strength They do not breathe among them; this I speak In grat.i.tude to G.o.d, who feeds our hearts For His own service, knoweth, loveth us, When we are unregarded by the world.

II. ADVICE TO THE YOUNG.

(_a_) LETTER TO THE EDITOR OF 'THE FRIEND,' SIGNED 'MATHETES.'

(_b_) ANSWER TO THE LETTER OF 'MATHETES.'

1809.

ADVICE TO THE YOUNG.

INTRODUCTION TO 'THE FRIEND,' VOL. III. (1850).

(_a_) LETTER TO THE EDITOR BY 'MATHETES.'

[Greek: Para s.e.xtou--ten ennoian tou kata physinzen, kai to semnon aplastos,--ose kolakeias men pases proseneseran einai ten omilian autou, aidesimotaton de par' auton ekeinon ton kairon einai kai ama men apathesaton einai, ama de philosorgotaton kai to idein aithropon saphos elachison ton eautou kalon hegoumenon ten autou polymathien].

M. ANTONINUS.[25]

[25] L. i. 9. But the pa.s.sage is made up from, rather than found in, Antoninus. Ed. of _Friend_.

From s.e.xtus, and from the contemplation of his character, I learned what it was to live a life in harmony with nature; and that seemliness and dignity of deportment, which insured the profoundest reverence at the very same time that his company was more winning than all the flattery in the world. To him I owe likewise that I have known a man at once the most dispa.s.sionate and the most affectionate, and who of all his attractions set the least value on the multiplicity of his literary acquisitions.

_To the Editor of 'The Friend.'_

SIR,

I hope you will not ascribe to presumption the liberty I take in addressing you on the subject of your work. I feel deeply interested in the cause you have undertaken to support; and my object in writing this letter is to describe to you, in part from my own feelings, what I conceive to be the state of many minds, which may derive important advantage from your instructions.

I speak, Sir, of those who, though bred up under our unfavourable system of education, have yet held at times some intercourse with nature, and with those great minds whose works have been moulded by the spirit of nature; who, therefore, when they pa.s.s from the seclusion and constraint of early study, bring with them into the new scene of the world much of the pure sensibility which is the spring of all that is greatly good in thought and action. To such the season of that entrance into the world is a season of fearful importance; not for the seduction of its pa.s.sions, but of its opinions. Whatever be their intellectual powers, unless extraordinary circ.u.mstances in their lives have been so favourable to the growth of meditative genius, that their speculative opinions must spring out of their early feelings, their minds are still at the mercy of fortune: they have no inward impulse steadily to propel them: and must trust to the chances of the world for a guide. And such is our present moral and intellectual state, that these chances are little else than variety of danger. There will be a thousand causes conspiring to complete the work of a false education, and by inclosing the mind on every side from the influences of natural feeling, to degrade its inborn dignity, and finally bring the heart itself under subjection to a corrupted understanding. I am anxious to describe to you what I have experienced or seen of the dispositions and feelings that will aid every other cause of danger, and tend to lay the mind open to the infection of all those falsehoods in opinion and sentiment, which const.i.tute the degeneracy of the age.

Though it would not be difficult to prove, that the mind of the country is much enervated since the days of her strength, and brought down from its moral dignity, it is not yet so forlorn of all good,--there is nothing in the face of the times so dark and saddening and repulsive--as to shock the first feelings of a generous spirit, and drive it at once to seek refuge in the elder ages of our greatness. There yet survives so much of the character bred up through long years of liberty, danger, and glory, that even what this age produces bears traces of those that are past, and it still yields enough of beautiful, and splendid, and bold, to captivate an ardent but untutored imagination. And in this real excellence is the beginning of danger: for it is the first spring of that excessive admiration of the age which at last brings down to its own level a mind born above it. If there existed only the general disposition of all who are formed with a high capacity for good, to be rather credulous of excellence than suspiciously and severely just, the error would not be carried far: but there are, to a young mind, in this country and at this time, numerous powerful causes concurring to inflame this disposition, till the excess of the affection above the worth of its object is beyond all computation. To trace these causes it will be necessary to follow the history of a pure and n.o.ble mind from the first moment of that critical pa.s.sage from seclusion to the world, which changes all the circ.u.mstances of its intellectual existence, shows it for the first time the real scene of living men, and calls up the new feeling of numerous relations by which it is to be connected with them.

To the young adventurer in life, who enters upon his course with such a mind, every thing seems made for delusion. He comes with a spirit the dearest feelings and highest thoughts of which have sprung up under the influences of nature. He transfers to the realities of life the high wild fancies of visionary boyhood: he brings with him into the world the pa.s.sions of solitary and untamed imagination, and hopes which he has learned from dreams. Those dreams have been of the great and wonderful and lovely, of all which in these has yet been disclosed to him: his thoughts have dwelt among the wonders of nature, and among the loftiest spirits of men, heroes, and sages, and saints;--those whose deeds, and thoughts, and hopes, were high above ordinary mortality, have been the familiar companions of his soul. To love and to admire has been the joy of his existence. Love and admiration are the pleasures he will demand of the world. For these he has searched eagerly into the ages that are gone; but with more ardent and peremptory expectation he requires them of that in which his own lot is cast: for to look on life with hopes of happiness is a necessity of his nature, and to him there is no happiness but such as is surrounded with excellence.

See first how this spirit will affect his judgment of moral character, in those with whom chance may connect him in the common relations of life. It is of those with whom he is to live, that his soul first demands this food of her desires. From their conversation, their looks, their actions, their lives, she asks for excellence. To ask from all and to ask in vain, would be too dismal to bear: it would disturb him too deeply with doubt and perplexity and fear. In this hope, and in the revolting of his thoughts from the possibility of disappointment, there is a preparation for self-delusion: there is an unconscious determination that his soul shall be satisfied; an obstinate will to find good every where. And thus his first study of mankind is a continued effort to read in them the expression of his own feelings. He catches at every uncertain shew and shadowy resemblance of what he seeks; and unsuspicious in innocence, he is first won with those appearances of good which are in fact only false pretensions. But this error is not carried far: for there is a sort of instinct of rect.i.tude, which, like the pressure of a talisman given to baffle the illusions of enchantment, warns a pure mind against hypocrisy. There is another delusion more difficult to resist and more slowly dissipated. It is when he finds, as he often will, some of the real features of excellence in the purity of their native form. For then his rapid imagination will gather round them all the kindred features that are wanting to perfect beauty; and make for him, where he could not find, the moral creature of his expectation; peopling, even from this human world, his little circle of affection with forms as fair as his heart desired for its love.

But when, from the eminence of life which he has reached, he lifts up his eyes, and sends out his spirit to range over the great scene that is opening before him and around him, the whole prospect of civilised life so wide and so magnificent;--when he begins to contemplate, in their various stations of power or splendour, the leaders of mankind, those men on whose wisdom are hung the fortunes of nations, those whose genius and valour wield the heroism of a people;--or those, in no inferior pride of place, whose sway is over the mind of society, chiefs in the realm of imagination, interpreters of the secrets of nature, rulers of human opinion;--what wonder, when he looks on all this living scene, that his heart should burn with strong affection, that he should feel that his own happiness will be for ever interwoven with the interests of mankind? Here then the sanguine hope with which he looks on life, will again be blended with his pa.s.sionate desire of excellence; and he will still be impelled to single out some, on whom his imagination and his hopes may repose. To whatever department of human thought or action his mind is turned with interest, either by the sway of public pa.s.sion or by its own impulse, among statesmen, and warriors, and philosophers, and poets, he will distinguish some favoured names on which he may satisfy his admiration. And there, just as in the little circle of his own acquaintance, seizing eagerly on every merit they possess, he will supply more from his own credulous hope, completing real with imagined excellence, till living men, with all their imperfections, become to him the representatives of his perfect ideal creation;--till, multiplying his objects of reverence, as he enlarges his prospect of life, he will have surrounded himself with idols of his own hands, and his imagination will seem to discern a glory in the countenance of the age, which is but the reflection of its own effulgence.

He will possess, therefore, in the creative power of generous hope, a preparation for illusory and exaggerated admiration of the age in which he lives: and this predisposition will meet with many favouring circ.u.mstances, when he has grown up under a system of education like ours, which (as perhaps all education must that is placed in the hands of a distinct and embodied cla.s.s, who therefore bring to it the peculiar and hereditary prejudices of their order) has controlled his imagination to a reverence of former times, with an unjust contempt of his own. For no sooner does he break loose from this control, and begin to feel, as he contemplates the world for himself, how much there is surrounding him on all sides that gratifies his n.o.blest desires, than there springs up in him an indignant sense of injustice, both to the age and to his own mind; and he is impelled warmly and eagerly to give loose to the feelings that have been held in bondage, to seek out and to delight in finding excellence that will vindicate the insulted world, while it justifies, too, his resentment of his own undue subjection, and exalts the value of his new found liberty.

Add to this, that secluded as he has been from knowledge, and, in the imprisoning circle of one system of ideas, cut off from his share in the thoughts and feelings that are stirring among men, he finds himself, at the first steps of his liberty, in a new intellectual world. Pa.s.sions and powers which he knew not of start up in his soul. The human mind, which he had seen but under one aspect, now presents to him a thousand unknown and beautiful forms. He sees it, in its varying powers, glancing over nature with restless curiosity, and with impetuous energy striving for ever against the barriers which she has placed around it; sees it with divine power creating from dark materials living beauty, and fixing all its high and transported fancies in imperishable forms. In the world of knowledge, and science, and art, and genius, he treads as a stranger: in the confusion of new sensations, bewildered in delights, all seems beautiful; all seems admirable. And therefore he engages eagerly in the pursuit of false or insufficient philosophy; he is won by the allurements of licentious art; he follows with wonder the irregular transports of undisciplined imagination. Nor, where the objects of his admiration are worthy, is he yet skilful to distinguish between the acquisitions which the age has made for itself, and that large proportion of its wealth which it has only inherited: but in his delight of discovery and growing knowledge, all that is new to his own mind seems to him new-born to the world. To himself every fresh idea appears instruction; every new exertion, acquisition of power: he seems just called to the consciousness of himself, and to his true place in the intellectual world; and grat.i.tude and reverence towards those to whom he owes this recovery of his dignity, tend much to subject him to the dominion of minds that were not formed by nature to be the leaders of opinion.

All the tumult and glow of thought and imagination, which seize on a mind of power in such a scene, tend irresistibly to bind it by stronger attachment of love and admiration to its own age. And there is one among the new emotions which belong to its entrance on the world, one almost the n.o.blest of all, in which this exaltation of the age is essentially mingled. The faith in the perpetual progression of human nature towards perfection gives birth to such lofty dreams, as secure to it the devout a.s.sent of the imagination; and it will be yet more grateful to a heart just opening to hope, flushed with the consciousness of new strength, and exulting in the prospect of destined achievements. There is, therefore, almost a compulsion on generous and enthusiastic spirits, as they trust that the future shall transcend the present, to believe that the present transcends the past. It is only on an undue love and admiration of their own age that they can build their confidence in the melioration of the human race. Nor is this faith, which, in some shape, will always be the creed of virtue, without apparent reason, even in the erroneous form in which the young adopt it. For there is a perpetual acquisition of knowledge and art, an unceasing progress in many of the modes of exertion of the human mind, a perpetual unfolding of virtues with the changing manners of society: and it is not for a young mind to compare what is gained with what has pa.s.sed away; to discern that amidst the incessant intellectual activity of the race, the intellectual power of individual minds maybe falling off; and that amidst acc.u.mulating knowledge lofty science may disappear; and still less, to judge, in the more complicated moral character of a people, what is progression, and what is decline.

Into a mind possessed with this persuasion of the perpetual progress of man, there may even imperceptibly steal both from the belief itself, and from many of the views on which it rests, something like a distrust of the wisdom of great men of former ages, and with the reverence, which no delusion will ever over-power in a pure mind, for their greatness, a fancied discernment of imperfection and of incomplete excellence, which wanted for its accomplishment the advantages of later improvements: there will be a surprise that so much should have been possible in times so ill prepared; and even the study of their works may be sometimes rather the curious research of a speculative inquirer, than the devout contemplation of an enthusiast,--the watchful and obedient heart of a disciple listening to the inspiration of his master.

Here then is the power of delusion that will gather round the first steps of a youthful spirit, and throw enchantment over the world in which it is to dwell; hope realising its own dreams; ignorance dazzled and ravished with sudden suns.h.i.+ne; power awakened and rejoicing in its own consciousness; enthusiasm kindling among multiplying images of greatness and beauty, and enamoured, above all, of one splendid error; and, springing from all these, such a rapture of life and hope and joy, that the soul, in the power of its happiness, trans.m.u.tes things essentially repugnant to it into the excellence of its own nature: these are the spells that cheat the eye of the mind with illusion. It is under these influences that a young man of ardent spirit gives all his love, and reverence, and zeal, to productions of art, to theories of science, to opinions, to systems of feeling, and to characters distinguished in the world, that are far beneath his own original dignity.

Now as this delusion springs not from his worse but his better nature, it seems as if there could be no warning to him from within of his danger: for even the impa.s.sioned joy which he draws at times from the works of nature, and from those of her mightier sons, and which would startle him from a dream of unworthy pa.s.sion, serves only to fix the infatuation:--for those deep emotions, proving to him that his heart is uncorrupted, justify to him all its workings, and his mind, confiding and delighting in itself, yields to the guidance of its own blind impulses of pleasure. His chance, therefore, of security is the chance that the greater number of objects occurring to attract his honourable pa.s.sions may be worthy of them. But we have seen that the whole power of circ.u.mstances is collected to gather round him such objects and influences as will bend his high pa.s.sions to unworthy enjoyment. He engages in it with a heart and understanding unspoiled: but they cannot long be misapplied with impunity. They are drawn gradually into closer sympathy with the falsehoods they have adopted, till, his very nature seeming to change under the corruption, there disappears from it the capacity of those higher perceptions and pleasures to which he was born: and he is cast off from the communion of exalted minds, to live and to perish with the age to which he has surrendered himself.

If minds under these circ.u.mstances of danger are preserved from decay and overthrow, it can seldom, I think, be to themselves that they owe their deliverance. It must be to a fortunate chance which places them under the influence of some more enlightened mind, from which they may first gain suspicion and afterwards wisdom. There is a philosophy, which, leading them by the light of their best emotions to the principles which should give life to thought and law to genius, will discover to them, in clear and perfect evidence, the falsehood of the errors that have misled them, and restore them to themselves. And this philosophy they will be willing to hear and wise to understand; but they must be led into its mysteries by some guiding hand; for they want the impulse or the power to penetrate of themselves the recesses.