The Curate's Awakening, The Lady's Confession & The Baron's Apprenticeship (Complete Trilogy)
hardly anything Helen could do that George could not do as well, and some he could do better, while there were many things George was at home in which were sealed to her. The satisfaction of teaching such a pupil he found great. When at length he began to make love to her, Helen found it rather agreeable than otherwise; and, if there was a little more MAKING in it than some women would have liked, Helen was not sufficiently in love with him to detect its presence. Still the pleasure of his preference was such that it opened her mind with a favourable prejudice towards whatever in the shape of theory or doctrine he would have her receive; and much that a more experienced mind would have rejected because of its evident results in practice, was by her accepted in the ignorance which confined her regard of his propositions to their intellectual relations, and prevented her from following them into their influences upon life, which would have reflected light upon their character. For life in its real sense was to her as yet little more definite and present than a dream that waits for the coming night. Hence, when her cousin at length ventured to attack even those doctrines which all women who have received a Christian education would naturally be expected to revere the most, she was able to listen to him unshocked. But she little thought, or he either, that it was only in virtue of what Christian teaching she had had that she was capable of appreciating what was grand in his doctrine of living for posterity without a hope of good result to self beyond the consciousness that future generations of perishing men and women would be a little more comfortable, and perhaps a little less faulty therefrom. She did not reflect, either, that no one's theory concerning death is of much weight in his youth while life FEELS interminable, or that the gift of comfort during a life of so little value that the giver can part with it without regret, is scarcely one to be looked upon as a mighty benefaction.
"But truth is truth," George would have replied.
What you profess to teach them might be a fact, but could never be a truth, I answer. And the very value which you falsely put upon facts you have learned to attribute to them from the supposed existence of something at the root of all facts—namely, TRUTHS, or eternal laws of being. Still, if you believe that men will be happier from learning your discovery that there is no God, preach it, and prosper in proportion to its truth. No; that from my pen would be a curse—no, preach it not, I say, until you have searched all spaces of space, up and down, in greatness and smallness—where I grant indeed, but you cannot know, that you will not find him—and all regions of thought and feeling, all the unknown mental universe of possible discovery—preach it not until you have searched that also, I say, lest what you count a truth should prove to be no fact, and there should after all be somewhere, somehow, a very, living God, a Truth indeed, in whom is the universe. If you say, "But I am convinced there is none," I answer—You may be convinced that there is no God such as this or that in whom men imagine they believe, but you cannot be convinced there is no God.
Meantime George did not forget the present of this life in its future, continued particular about his cigars and his wine, ate his dinners with what some would call a good conscience and I would call a dull one, were I sure it was not a good digestion they really meant, and kept reading hard and to purpose.
Matters as between the two made no rapid advance. George went on loving Helen more than any other woman, and Helen went on liking George next best to her brother Leopold. Whether it came of prudence, of which George possessed not a little, of coldness of temperament, or a pride that would first be sure of acceptance, I do not know, but he made no formal offer yet of handing himself over to Helen, and certainly Helen was in no haste to hear, more than he to utter, the irrevocable.
CHAPTER XIV.
JEREMY TAYLOR.
One Tuesday morning, in the spring, the curate received by the local post the following letter dated from The Park-Gate.
"Respected Sir,
"An obligation on my part which you have no doubt forgotten gives me courage to address you on a matter which seems to me of no small consequence concerning yourself. You do not know me, and the name at the end of my letter will have for you not a single association. The matter itself must be its own excuse.
"I sat in a free seat at the Abbey church last Sunday morning. I had not listened long to the sermon ere I began to fancy I foresaw what was coming, and in a few minutes more I seemed to recognise it as one of Jeremy Taylor's. When I came home, I found that the best portions of one of his sermons had, in the one you read, been wrought up with other material.
"If, sir, I imagined you to be one of such as would willingly have that regarded as their own which was better than they could produce, and would with contentment receive any resulting congratulations, I should feel that I was only doing you a wrong if I gave you a hint which might aid you in avoiding detection; for the sooner the truth concerning such a one was known, and the judgment of society brought to bear upon it, the better for him, whether the result were justification or the contrary. But I have read that in your countenance and demeanour which convinces me that, however custom and the presence of worldly elements in the community to which you belong may have influenced your judgment, you require only to be set thinking of a matter, to follow your conscience with regard to whatever you may find involved in it. I have the honour to be, respected sir,
"Your obedient servant and well-wisher,
"Joseph Polwarth."
Wingfold sat staring at the letter, slightly stunned. The feeling which first grew recognizable in the chaos it had caused, was vexation at having so committed himself; the next, annoyance with his dead old uncle for having led him into such a scrape. There in the good doctor's own handwriting lay the sermon, looking nowise different from the rest! Had he forgotten his marks of quotation? Or to that sermon did he always have a few words of extempore introduction? For himself he was as ignorant of Jeremy Taylor as of Zoroaster. It could not be that that was his uncle's mode of making his sermons? Was it possible they could all be pieces of literary mosaic? It was very annoying. If the fact came to be known, it would certainly be said that he had attempted to pass off Jeremy Taylor's for his own—as if he would have the impudence to make the attempt, and with such a well-known writer! But what difference did it make whether the writer was well or ill known? None, except as to the relative probabilities of escape and discovery! And should the accusation be brought against him, how was he to answer it? By burdening the reputation of his departed uncle with the odium of the fault? Was it worse in his uncle to use Jeremy Taylor than in himself to use his uncle? Or would his remonstrants accept the translocation of blame? Would the church-going or chapel-going inhabitants of Glaston remain mute when it came to be discovered that since his appointment he had not once preached a sermon of his own? How was it that knowing all about it in the background of his mind, he had never come to think of it before? It was true that, admirer of his uncle as he was, he had never imagined himself reaping any laurels from the credit of his sermons; it was equally true however that he had not told a single person of the hidden cistern whence he drew his large discourse. But what could it matter to any man, so long as a good sermon was preached, where it came from? He did not occupy the pulpit in virtue of his personality, but of his office, and it was not a place for the display of originality, but for dispensing the bread of life.—From the stores of other people?—Yes, certainly—if other people's bread was better, and no one the worse for his taking it. "For me, I have none," he said to himself. Why then should that letter have made him uncomfortable? What had he to be ashamed of? Why should he object to being found out? What did he want to conceal? Did not everybody know that very few clergymen really made their own sermons? Was it not absurd, this mute agreement that, although all men knew to the contrary, it must appear to be taken for granted that a man's sermons were of his own mental production? Still more absurd as well as cruel was the way in which they sacrificed to the known falsehood by the contempt they poured upon any fellow the moment they were able to say of productions which never could have been his, that they were by this man or that man, or bought at this shop or that shop in Great Queen Street or Booksellers' Row. After that he was an enduring object for the pointed finger of a mild scorn. It was nothing but the old Spartan game of—steal as you will and enjoy as you can: you are nothing