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me, and Giver of all inward illuminations, I do beseech Thee of Thy infinite goodness to pardon a greater request than a sinner ought to make. I am not satisfied enough whether I shall publish this book, if it be for Thy glory, I beseech Thee give me some sign from heaven ; if not, I shall suppress it.'” No sooner, he adds, had he spoken these words than “a loud though gentle noise came from the heavens, for it was like nothing on earth which did so comfort and cheer me, that I took my petition as granted, and resolved to print my book.” He ends by the solemn affirmation, “I protest before the eternal God that this is true, neither am I in any way superstitiously deceived therein."
The articles of his belief were few, viz., (a) that there is one God, who is chiefly worshipped (6) by piety and virtue ; (c) that we must repent of sins, and God will then pardon them; (d) that there will be a future state of reward and punishment for good and evil men. These tenets he held to be inscribed by God on the minds of all men and nations. He held also as an opinion universally acknowledged in all ages, and. since carried out to logical completeness by the Comtist school of writers, that a natural disposition to particular kinds of guilt excused the commission of it. Yet he failed: in wholly shaking off the impressions of his early religious training “I believe," he somewhere says, “ that after death I shall be transmitted to a happier state by God's great grace," -a formula which would simply sound grotesque on the lips of the modern sceptic school. Nay, it is not impossible that the knowledge of his brother's holy life,—" most holy,” he calls it, "and exemplary, little less than sainted,” may have had some silent, secret influence over him, for he frequently commends the practice of goodness and virtue, as none can ever hope otherwise “to attain union with the supreme God.” He held, too, that "serious repentance” must expiate a man's faults; and for the rest he must trust him “to the mercy of God, his Creator, Redeemer, Preserver, our Father.” He speaks also of the "service and glory of God as the principal aim and use of all moral virtues.” In a fine passage of sustained eloquence, “I appeal,” he says, “to everybody whether any worldly felicity did so satisfy their hope here that they did not wish and hope for something more excellent; whether ever they could place their love on any earthly beauty, that it did not fade and
1 See Leland's “View of the Deistical Writers."
wither if not frustrate or deceive them; or whether ever their joy was so consummate in anything they delighted in that they did not want much more than it, or indeed this world can afford, to make them happy. The proper object of these faculties therefore is ... God only, upon whom faith, hope, and love were never placed in vain.” Forgiveness he held to be a necessary virtue, for he who will not forgive, breaks down the bridge he needs himself to pass over. Revenge he is satisfied to leave to God, for this reason, that the less he punishes his enemies the greater punishment they will receive hereafter!
In his estimate of the various studies suitable for gentlemen he disapproves of logic, “which though tolerable in a mercenary lawyer, is not commendable in a sober, well-governed gentleman." Philosophy is most necessary, and geography; but “ judicial astrology” is less so. Geometry is most useful as applied to fortification, though in this art whatever one man may construct another can destroy. Medicine he held in great estimation, and had himself, he says, effected some notable cures. Anatomy, too, is most useful,“ which whosoever considers, I believe will never be an atheist.” Rhetoric is also a very apt study for a gentleman. Dancing, also, and a graceful deportment are not to be neglected, and “to make courtesies handsomely." Of fencing he was himself a master; indeed, “no man ever understood the use of his weapon better than I did.” It is also well to understand how to fight a duel on horseback. Swimning he honestly confesses is beyond him, for had not his mother once charged him never to swim, lest he should be drowned ?—a rule he had (faithfully observed. “Shooting the long-bow" is an excellent exercise, which had not then fallen into disesteem ; most useful is it, “notwithstanding all that our firemen speak against it," for an archer will, as against a musketeer,“ not only make two shoots but two hits for one." From all which it is plain that the education of a gentleman as such was a matter not lightly to be esteemed as over-easy in acquisition, and yet Lord Herbert appears to have mastered all these arts and accomplishments at twenty years of age! And he had also dabbled in poetry, though with but moderate success; nevertheless he could and did write long Latin poems, and furthermore indulged in a stanza familiar to most of us, which he handled with ease, if not with that consummate and harmonious grace with which the author of “ In Memoriam" has made us so well acquainted.
Melander and Celinda are two lovers who discourse at length (thirty-five verses) upon the question which gives its title to the poem, viz., “Whether love should continue for ever?”
" When with a love none can express,
That mutually happy pair,
Melander and Celinda fair,
“When with a sweet though troubled look
The first brake silence saying, “ Dear friend,
O that our love might take no end
He answers her,-
“ And shall our love so far beyond
That low and dying appetite,
“ Nor here on earth then, nor above,
Our good affection can impair;
For where God doth admit the fair,
“ These eyes again thine eyes shall see,
And hands again these hands enfold;
And all chaste pleasures can be told,
Shall with us everlasting be! But it is fair to remark that these verses are above the rest of the poem in quality. Poetry was probably not Lord Herbert's strongest point, though Ben Jonson addresses him in a laudatory strain as one
“On whose every part Truth might spend all her voice, Fame all her art." His other works were “ Religio Laici," a treatise “ De Religione Gentilium," and a “Life of Henry VIII.,” which Lord Orford commends as a masterpiece of historic biography,—works of little interest now save to the student of literary history. His brother George's poems, and the story of his saintly life, are dear and loved by a thousand hearts, where his elder's cold learning and worldly philosophy could never awaken a thrill of either passing interest or emotion.
WHEY SHADOWS FLEE AWAY.'
BY GORDON CAMPBELL,
The evening shadows gather
To see the daylight die,
From out the sunset sky;
Its sunlit, bappy day,
Till shadows flee away.
The sunset glory shining
O'er hill, and dale, and sea,
But what to thee and me?
But still the sunset ray
When shadows flee away.
And when the shadows flee, love,
And that bright day shall come,
To their eternal home;
About our heavenward way,
The shadows flee away.
1 Set to music by Cotsford Dick.
ON THE UNION BETWEEN CHURCH AND
BY THE REV. S. C. AUSTEN, M.A.,
VICAR OP STOKENCHURCH.
PART X We have thus far endeavoured to give a brief historical sketch of the Union; to note the change of opinion with regard to the principles of such a Union, which separates the Nonconformists of our day from those whom they profess to regard as their spiritual ancestors ; to dwell upon the advantages—religious, political, and social—which result from that Union; and to refute objections which might be brought against it. It might be thought that the efforts of opponents had been relaxed during the last few years.
There has been a calm, perhaps only preceding and heralding a storm of more terrific violence than any by which the Establishment has hitherto been assailed. And, indeed, during the last few months there have not been wanting signs that the enemy is beginning to gather strength for ą fresh assault, which it will need all firmness, wisdom, prudence, and courage in the Church authorities to resist. The Liberation Society seems to be wakening into fresh life, and within the Church itself the appearance of things is but stormy. It may be that during the existence of the present Government there will be no direct attack upon the Church's temporalities, but whosoever trusts to political support trusts only to “ the staff of
bruised reed ;” and, moreover, any unforeseen concurrence of events, either at home or abroad, may convert the present parliamentary majority into a minority; and worst of all, principles may now be working which will at a later date bring forth evil fruit as regards the establishment of religion. On the one hand, any interference by a parliament, which has given up not only its Church, but even its Christian character, with Church doctrine or ritual, will provoke an opposition which may have serious results; on the other hand, any attempt by the State to lessen the Church's present comprehensiveness, whether