II.

“The world is moving on; the nation which stands still must be left behind. No people can now live upon its remembrances. Like the runners in the ancient games, the nation which surrenders its torch to another, not only loses the race, but loses the light. The whole distinction of English intellect has arisen from its continually looking forward, forgetting the past, and continually anticipating a new day of toils and of triumphs, of severer straggles, but of loftier splendours.” The distinction here pointed out by Dr. Croly, in an essay entitled, “The Cultivation of the Intellect, a Divine Duty of Man,” does not exist to any extent among the great body of the Welsh people, many of whom attach but slight importance to the acquisition of knowledge; because, possessing but little of it themselves, they are naturally disposed to regard it as a matter of mere temporary concern. Even the majority of their religious teachers having, till of late years, no knowledge of any books but the Welsh and the English versions of the Bible, Matthew Henry’s Commentary, and not many more, tacitly, if not openly, encouraged this tendency. For uninformed minds are prone to disparage intellectual attainments, and to interpret the Holy Scriptures, so as to find therein abundant confirmation of their primitive conceptions. Yes, even in our own Church, which did make some pretensions to learning, was to be found, not fifty years ago, too many a parish priest without a library, too many a Trulliber forgetful of the high responsibility of his sacred calling.

But is familiarity with aught but the Bible—with philosophy, science, history, and æsthetics—even remotely comprised in the good part which shall not be taken away from us when we go hence for ever? Yea, is not such knowledge “the wisdom of the world, which is foolishness with God?” and is it not written that “not many wise after the flesh are called?” These questions, I am strongly impressed, indicate the tone of too much of the preaching in Wales. But we need not hesitate to reply that, though the knowledge of evil and of science falsely so called is to be avoided as most pernicious to the soul, the knowledge of good, in all its bearings, cannot be too diligently sought. He who knows nothing but the Bible, as Matthew Arnold reminds us, knows but little of the Bible. Indeed the knowledge of good, yea, and taken in the widest sense, cannot be thought of slight value and of transient importance, without irreverence towards Him of whose existence, intelligence, power, and goodness, it is the great exponent.

That the passion of acquiring a knowledge of God’s works and ways in general was strong in Solomon, we cannot doubt. He, indeed, tells us that in the exclusive pursuit of intellectual truth there is no real satisfaction to be gained, “that a man cannot find out the work that is done under the sun . . . yea, though a wise man think to know it, yet shall he not be able to find it.” All passionate seekers after undiscovered truth know that much mental toil, and probably years of wearisome watching, are demanded before any one can hope to snatch a new secret from the close keeping of the unknown. This must be humiliating to the man of sanguine temperament, but profitably so, because it cultivates within him a longing for the happy time when “we shall know as also we are known.”

Then intellectual attainments, though calculated to satisfy the wants of the perceptive and reasoning faculties, cannot still the cravings of the conscience, cannot meet the demands of the moral and religious emotions. These can find in such food only a stone when hungering for bread, the apple fair to the eye, but ashes under the teeth. When Solomon, therefore, sought for full satisfaction of soul in the exercise of his intellect, and the acquisition of its related knowledge, meanwhile starving his moral and religious nature, it was only to be expected that such a course should be found to lead to “vanity and vexation of spirit.”

But while admitting to the full the humiliating limitations of the mind which Solomon deplores, and that the soul cannot live by intellectual food only, even though it be contained in God’s own Word, yet we fully believe that it is man’s duty, as well as his privilege, to seek for truth wherever to be found; and that he can so cultivate his intellect, and store his memory, as to ensure thereby a greater nearness of soul to his Father in heaven.

The operations of the giant-intellect, we know, are not acceptable to God, except they are imbued with that glow of soul which constitutes the babe-like spirit. But how can the giant-intellect, when thus wedded to the love of holiness, better serve God than by ever realizing more and more of His divine fulness as displayed in all his works and ways?

Although we must allow that no one is so low in the scale of intellectual culture as to be out of the reach of that redemption which is not conceded to learning and talent, but to newness of heart, still we must not forget that the apostle says, “Brethren, be not children in understanding: howbeit in malice be ye children; but in understanding be men.” Let the mental horizon of genius, joined to deepest piety, stretch ever so far away, it encircles but an insignificant portion of that which is open to the glance of Omniscience. Under the most favourable circumstances, the human mind, while in this present tabernacle, must meet with many problems which it “cannot know now, but shall know hereafter.” And now what we would with much stress insist upon is, in opposition to an opinion too prevalent in this part of the kingdom, that the believer who has a mind of little grasp, scantily stored with information, has not the same command of spiritual blessings, does not live so fully the Christian life, does not mount in heart and mind so near to the Redeemer’s throne in heaven, as the believer whose mind has attained a high degree of culture, and amassed large stores of knowledge. It must be so, for the region of divine truth being boundless, he who is ever pushing further into it, and ever striving to embody its purity into his life and practice, must be further advanced than the man who simply loiters near some one spot in this region, as soon as he has gained admittance into it. And now is it competent for the loiterer, say for the man of one talent and little energy, to say to the more gifted and diligent inquirer, “Your labour is in vain; but one thing is needful; and that is simply to pass over the border”?

Is this view, so disheartening to the Christian scholar, in accordance with the teaching of the Word of God? What does the most learned of the apostles tell us in regard to his own experience? “Brethren, I count not myself to have apprehended; but one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling in Christ Jesus.” Now this is exactly true to the experience, not only of the Christian yearning for perfect freedom from sin, and a feeling of complete incorporation with Christ, but of every one who longs to surpass his past achievements, from Alexander pining for more worlds to conquer, down to the miser who the richer he becomes the poorer he feels. Thus the great poet, artist, or musician, is never quite satisfied with his accomplished works, but always feels how much better they might be, his ever growing fastidiousness urging him to cry out, Excelsior, excelsior! Highly cultivated minds, more especially if of an imaginative turn, are never satisfied with the real. “The ideal, the ideal,” is their cry. They push on to lay hold of it, but it ever recedes before them. The ideal will always shine far in advance of the real.

This longing for the unattained, when sanctified by the Spirit of God, will never permit the on-pressing Christian to feel that he has finally, and without occasion for further effort, laid hold of the one thing needful. Yea, in the life to come the same feeling will exist, for after ages of looking into the wonders of God’s love, wisdom, and power, the language of the heart still will be, “I count not myself to have laid hold of the divine ideal.”

It is recorded by those who have sought the conversion of the savage that his capacity for receiving Christian truth is commentate only with the contracted character of his intellect, and the low range of his attainments. If he does become a Christian, it is only such views of the Gospel find an abode in his heart as accord with the feeble mental powers which he possesses. And now I would ask, is this degree of truth all that is absolutely necessary for salvation in every ease? Being but a child in intellect, the savage is not yet capable of putting away childish things. But you may think he can be educated, and be thus brought into a state of mind in which the seed of the Word may grow with less stint. But then it is found that his capacity for education, except in rare instances indeed, is very slight. So again I ask, after an attempt has been made to enlarge his mind, is that measure of Christianity which he is capable of realizing all that is absolutely necessary in every case? I take it for granted that your answer to this question is in the negative. Do you not believe that besides the education of individuals, there is, as the result of this, the education of the race; that as the sins of the fathers descend unto the third and fourth generation of them who continue to hate God, the punishment for violation of law increasing in intensity till the guilty race dies out; so God’s mercies in the shape of increasing aptitude for knowledge, refinement, and Christian elevation, are transmitted from generation to generation among those who stedfastly love the Lord? At all events, savage tribes when brought under the influence of civilized nations, instead of becoming civilized themselves, disappear from off the face of the earth. For as the wind which makes the larger flame burn more brightly, extinguishes the lesser and feebler flame, so the manners and customs of advanced life put upon savage nature a strain too heavy to be borne; and this because such a nature needs to undergo that gradual elevation of the race which it would take generations to accomplish.

What is the drift of these remarks? That the more the mind is developed, both intellectually and emotionally, the greater becomes its power of realizing the knowledge of good, and therefore of glorifying God—the Good.

When a gifted man stores his mind with truth, and at the same time strives his utmost to attain purity of heart, his Christian experience must needs be widened, and his whole soul elevated, in proportion to the number of distinct kinds of truth which combine with each other, and with the ruling passion of his life, to form one grand result, many systems of truth all threaded on that one cord, “the love of Christ constraining;” much differentiation, but perfect unity; many members, yet but one body; in short, a state of mind similar in kind to the Son of Man’s. For is there anything in the whole range of the sciences, physical, biological, political, social, and moral; anything connected with the theory and the practice of art; anything relating to the history of the past, even eternity ab ante; in short, is there anything which is not perfectly open to the mind of Jesus? And is He not our elder Brother, and divine Pattern in all things heavenly? Is not the realization, in so far as that privilege is extended to us of His mind, to be the grand object of our life here and for evermore?

To be possessed of talents and of facilities for obtaining for them the highest cultivation, what do these gifts involve? That they should be diligently used in promoting the glory of God who gave them. Can the savage mind know much of God? Can he who knows no more of the infinite ocean of truth than he has explored of it, so to speak, in his rude canoe, know as much as is really essential for you and for me of the redeeming love of Christ? The true answer to this question evidently is, that in a babe’s mind you can expect no more to exist than a babe’s knowledge; it has “need of milk, and not of strong meat;” but “unto whomsoever much is given, of him shall much be required.”

The Christian life then is not a fixed quantity, the same in the child, the savage, the barbarian, and the Welsh peasant, as in the saintly scholars of the Christian Church; but answering to every advance in pure knowledge, there is, in the man after God’s own heart, a corresponding advance in moral and spiritual excellence. For emotions are manifested only in proportion as ideas form the branches round which emotions twine. No well-defined emotion can exist without its related ideas. True, ideas are countless, while emotions are comparatively few, and from age to age retain their identity and freshness, while ideas change and change. Still, however, emotion must enter into union with ideas in order to have any definite existence. The more, therefore, the intellect is stored with knowledge, the greater also must be the number of instances in which ideas and sentiments become associated together.

But what is of more importance still to consider is, that certain ideas can only exist when other ideas have been fully realized first. The former grow out of the latter as branch from trunk, and twig from branch. Certain twinings of feeling with thought must follow, therefore, the evolution of these various grades of ideas. Now the notions in the savage mind are of the lowest grade, and rest assured that his religious feelings, however warmly manifested, cannot reach beyond the level of his knowledge.

Now it must be almost superfluous to ask the question which these remarks suggest. Are all the thoughts and feelings which hold a higher elevation than the lowest, to be deemed, not as the necessaries, but the luxuries of religion? You cannot fail to perceive that the reply to this inquiry must depend on the level you have been made to occupy. If you have been placed in a high position to start from, and if every advantage in the way of mental culture has been extended to you, the one thing needful for you is clearly to push on higher, to enlarge the intellect by searching still further for the true, which to the heart is the good and the beautiful; and to enlarge the heart by cultivating for these latter, an evergrowing love. Moreover, are you not justified in believing, that if you do this, you will be choosing that good part which shall not be taken away from you when you die? For if we are not to forget in heaven that we were once on earth; if we are not to lose the feeling of identity which is to unite our heavenly with our earthly existence, why should it be thought incredible that the knowledge of good which we acquire below should not be one of the links in that chain of identity; more especially as it will be our supreme delight to be always extending such knowledge in the realms of light? Yea, what a source of joy it will be in the bright spirit-land to discover that our mental powers are as compared with their prior state, so much enlarged and strengthened, that we can acquire knowledge with so much more ease and precision than while on earth, and that questions which baffled solution then, are easily solved now. But does not this imply that the remembrance of the earthly life, with its trials, miseries, infirmities, ignorances, and doubts, is the dark surface, which by contrast, heightens the splendour of celestial bliss?

Even in heaven, then, knowledge will be progressively acquired. “No one,” writes Dr. M‘Leod, “surely imagines, that on entering heaven, we can at once obtain perfect knowledge; perfect, I mean, not in the sense of accuracy, but of fully possessing all that can be known. This is possible for Deity only. For it may be asserted with confidence that Gabriel knows more to-day than he knew yesterday.” [23]

Throughout these remarks, it has been supposed that the scholar’s piety is great; for without piety, however extensive his learning, he will have less insight into divine truth than the dullest of God’s own scholars. Truth also impels us to concede that the good qualities of the heart, and intellectual capacity, are frequently bestowed in an inverse proportion upon God’s people; so that many that are first in the one, shall be last in the other, and the last in this shall be first in that.

I have now, to the best of my endeavour, combated a too prevalent propensity, not only of my countrymen, but of most people of little or no education; a sort of complacent resting in ignorance, as if it were the part of a wise man, and most in accordance with the teaching of Holy Scripture, whereas it is, in fact, but the self-excusing Stoicism of the unfledged mind.

But surely since man is endowed with capacities for advancement in knowledge and righteousness, we must conclude that they are bestowed upon him with the intention that he should use them to the greatest advantage. In proof of this conclusion, we find that the nation which does not highly esteem these gifts must be content to give place to one that does; must, indeed, decay, while the other goes on from strength to strength.

And now to apply these remarks more closely to you, my younger brethren, what does your presence in this college imply? That in the estimation of the wisest and best men of our communion, an ignorant ministry is an evil to be avoided, as not only discreditable and injurious to our Church, but dishonouring to Him who gives us talents in order that they may be made the very most of in promoting His glory and His cause.

Ponder well over the fact, that without knowledge it will be impossible for you to raise yourselves to a high level. “The barbarian,” remarks Dr. Croly, “cannot bring the past in aid of the present, cannot ascend a step in civilization on the stone laid by the generation gone; he has virtually no ancestors, and can have no posterity. The red man of the West is, at this moment, the same solitary, fierce, and miserable being that he was a thousand years ago. The Mongol is the same wild, marauding, and miserable being as when he followed the trumpets of Tamerlane.” [24] Now, what is the reason that these people do not advance? It is because they do not begin building the fabric of sound knowledge. And do you not perceive that the same deficiency which keeps them down as a nation, will also keep you down as individuals? If, among these people, one generation laid the foundation, and another and another continually built thereon, they would rise in proportion in civilization and power. The scholar of to-day, therefore, owes his high position to the accumulations of the giant-intellects of the past. “Other men laboured, and ye are entered into their labours.” The modern scholar by moderate effort, though no giant, stands upon an elevation which was piled up by one generation of learners and thinkers after another with slow, painstaking, and disinterested toil. This rich heritage of knowledge, this grand moral leverage, this high energy of position, constituting the imperative reason for not “breaking with the past”—of which the present is the outcome—it should be your holy ambition to attain. For how can you stretch out a hand to pull others up, unless you occupy higher ground than they? Bear with me then while I tell you that unless you thus strive to fit yourselves for the onerous duties of the sacred calling which you hope to adopt, you will be doing nothing towards averting the downfall of Welsh nationality. Of course, you will meet with too many who will tell you that the only way to do this is to encourage the present fatal tendency of Cambria to live solely on her remembrances. Meanwhile, however, the invincible army of progress, with the tramp of doom to effete nationalities, marches steadily and irresistibly on; and the Welsh, as a distinct race, if not better led and advised, will, by the deadly error of seeking “the living among the dead,” simply become a people of the past.

It is my regard for my country that forces me to say what I do. I hope she will always retain a certain degree of individuality, and live to emulate in her own Welsh way the other great nations of the kingdom. The Scotch do this, why should not we? Honesty, however, forces me to affirm that by clinging unwisely to her antiquated habits when she ought to have out-grown them, Cambria will be thrown down, the advancing host will march over her prostrate form, and she will cease to be a living presence on the earth. “In the strife of tribes, of races, and of nations, in the political as in the physical world,” says the author of Habit and Intelligence, “a process of natural selection goes on, of which the tendency is to give the victory to the best.” [25a] And Bishop Butler [25b] foreshadowed the same law when he indicated that as power and reason united have proved themselves capable of prevailing over power devoid of reason, as exhibited by the brute creation; so there is in society a tendency in power combined with reason and virtue, to overcome opposing power combined with reason and vice; and God be thanked that it is so, namely, that of the righteous it can be said, “Greater is He that is in you than he that is in the world.” But now let me remind you that in such a combination as power, reason, and virtue, one very generally existing among the people of Wales, there are several degrees of development, and that the higher degree, the more fully differentiated, that which contains most members in one body, will, when brought into competition with it, always, in the course of time bear down or absorb the lower.

As standard-bearers in the army of the great Captain, it will be your duty, therefore, both to God and your own people, while encouraging among the latter that state of firm formation which already is so characteristic of them, to be urgent also in calling upon them to follow you, as bravely you lead the way onward, upward, God-ward.

Considerable stress has been laid in this discourse upon that element of the law of unity and variety—division of labour. Now, in concluding, I would beg to guard you against a misconception on this point which may prove mischievous to you. In my college days, it used to be a subject of complaint with many of the men, that they should have to spend so much of their time in studies, which, as they thought, had no direct connexion with theological training; that is, they were earnest advocates for greater division of labour. I have no doubt there are many of a similar way of thinking among you now. But are you not aware that those who have climbed to a higher elevation than the one you have yet been able to reach, see clearly that all these studies are really necessary to make of you ordinary scholars, gentlemen, and competent parish priests?

Archbishop Whately, in early youth, threatened to become a calculating prodigy; and you may have read that many an intellectual prodigy has been imbecile in every direction but the one in which excellence was manifested. Well, Whately’s parents, instead of being gratified at their son’s passion for numbers, very wisely took alarm. They sought competent advice, and means were taken to prevent his mind taking an abnormal development in one direction, at the expense of its efficiency in others. The result very probably was, that we lost another Colburn or Bidder, but gained an Archbishop Whately.

The conclusion to be drawn from the foregoing account is evident. It is your duty, if you would be well informed, average scholars and thinkers, to acquire more kinds of knowledge than one, and thereby to cultivate all the intellectual faculties of your mind; remembering that the greater the variety which the unity contains, the higher is its position in the scale of created being. Up to a certain point, therefore, we must all try to be universal scholars. After this point has been reached, what makes division of labour necessary is the vast extent to which knowledge has now attained, making it impossible for universal scholars like Leibnitz and the admirable Crichton to exist in these days; to which we must add the limitations, and the variety of bent existing in the mind of men, not forgetting the shortness of time. But then what individuals fail to accomplish the race can; and we have to consider, in the perfection of unselfishness, that we are members of that one body, the universal man; and that what is done by each is done for all. If individuals, therefore, are compelled by stern necessity to study a few branches, and live in faith as regards the rest, yet the race, man, becomes thereby the universal scholar, a source of strength and happiness which makes itself felt even down to the remotest member of the social body.

More especially, do not neglect, while cultivating the intellect, to improve the heart. This would, indeed, be division of labour which is very much to be deprecated. “With the heart man believeth unto righteousness.” “Knowledge puffeth up, but love edifieth.” If knowledge is the great moving power that ensures progress, Christian love, love which fulfilleth the law, is the great source of political stability, social harmony, restoration of soul. Therefore, in the eloquent words of the Bishop of St. David’s, words which in connexion with the present subject well deserve to be quoted,—“‘Sursum Corda,’ Upward, Hearts,—upward, above all paltry, sordid, grovelling aims and desires: upward, to a level with the dignity of your calling, the privileges and duties of your station, the importance and arduousness of your work: upward, to a fellowship with the wise and good of all ages and all nations: upward to the Father of Lights, the Fountain of all Goodness: Lift up your Hearts. And from the inmost depth of many devoted wills there rises the clear response, ‘We lift them up unto the Lord.’” [28]

Finally, why should not the leading spirits among you, seriously and prayerfully studying the causes of the rise and fall of nations, band together in a holy alliance, under the title of Young Wales, to promote among your countrymen the spirit of true as opposed to false patriotism; namely, a strong passion for sound knowledge with its elevating, building power, as opposed to mere erudition on the one hand, and on the other, to a complacent resting in ignorance with its heritage of national decadence, and slight store of light and soul-culture laid by for heaven? Such a movement as this, radiating from our chief Collegiate Institution, would be an event, the value of which to the cause of Welsh nationality, it would be difficult to estimate in too high a strain.

SPURRELL, PRINTER, KING-STREET, CARMARTHEN.