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have me do?" said Byron. "I do not reject the doctrines of Christianity, I only ask a few more proofs to profess them sincerely. I do not believe myself to be the vile Christian which many—to whom I have never done any harm, and many of whom do not even know me—strenuously assert that I am, and attack me violently in consequence."

      The doctor insisted.

      "But," said Byron, "you go too fast. There are many points still to be cleared up, and when these shall have been explained, I shall then examine what you tell me."

      "What are those difficulties?" replied the doctor. "If the subject is important, why delay its explanation? You have time; reason upon it; reflect. You have the means of disposing of the difficulty at your command."

      "True," answered Byron, "but I am the slave of circumstances, and the sphere in which I live is not likely to make me consider the subject."

      As the doctor became more urgent, Byron said——

      "How will you have me begin?"

      "Begin this very night to pray God that he may forgive you your sins, and may grant you grace to know the truth. If you pray, and read your Bible with purity of intention, the result must be that which we so ardently wish for."

      "Well, yes," replied Byron, "I will certainly study these matters with attention."

      "But your lordship must bear in mind, that you should not be discouraged, even were your doubts and difficulties to increase; for nothing can be understood without sufficient time and pains. You must weigh conscientiously each argument, and continue to pray to God, in whom at least you believe, to give you the necessary understanding."

      "Why then," asked Byron, "increase the difficulties, when they are already so great?"

      The doctor then took the mystery of the Trinity as an example, and spoke of it as a man who has faith and accepts the mystery as a revealed dogma.

      "It is not the province of man," said he, "to comprehend or analyze the nature of an existence which is entirely spiritual, such as that of the Divinity; but we must accept it, and believe in it, because it has been revealed to us, being fully convinced that man in his present state will never be able to fathom such mysteries."

      He not only blamed those who wish to explain all things, but likewise the presumption of certain theologians in mixing up their own arguments with the revelations of Scripture in order to prove the unity in the Trinity, and who speculate upon the attributes of the Deity to ascertain the relative mode of existence of each of the three persons who compose the Trinity. "They must fall," he added, "or lead others to a similar end." Hence he concluded that mysteries should be believed in implicitly, as children believe fully what their parents tell them.

      "I therefore advise your lordship," said he, "to put aside all difficult subjects—such as the origin of sin, the fall of man, the nature of the Trinity, the mystery of predestination, etc.—and to study Christianity not in books of theology, which, even the best, are all more or less imperfect, but in the careful examination of the Scriptures. By comparing each part of it, you will at last find a harmony so great in all its constituent parts, and so much wisdom in its entire whole, that you will no longer be able to doubt its divine origin, and hence that it contains the only means of salvation."

      To so firm and enviable a faith, Byron replied as follows:—

      "You recommend what is very difficult; for how is it possible for one who is acquainted with ecclesiastical history, as well as with the writings of the most renowned theologians, with all the difficult questions which have agitated the minds of the most learned, and who sees the divisions and sects which abound in Christianity, and the bitter language which is often used by the one against the other; how is it possible, I ask, for such a one not to inquire into the nature of the doctrines which have given rise to so much discussion? One Council has pronounced against another; Popes have belied their predecessors, books have been written against other books, and sects have risen to replace other sects; the Pope has opposed the Protestants and the Protestants the Pope. We have heard of Arianism, Socinianism, Methodism, Quakerism, and numberless other sects. Why have these existed? It is a puzzle for the brain; and does it not, after all, seem safer to say 'Let us be neutral; let those fight who will, and when they have settled which is the best religion, then shall we also begin to study it?'

      "I, however, like," he continued, "your way of thinking, in many respects; you make short work of decrees and councils, you reject all which is not in harmony with the Scriptures, you do not admit of theological works filled with Latin and Greek of both high and low church, you would even suppress many abuses which have crept into the Church, and you are right; but I question whether the Archbishop of Canterbury or the Scotch Presbyterians would consider you their ally.

      "As for predestination, I do not believe as S—— and M—— do on that subject, but as you do; for it appears to me that I am influenced in a manner which I can not understand, and am led to do things which my will does not direct. If, as we all admit, there is a supreme Ruler of the universe, and if, as you say, He rules, over both good and bad spirits, then those actions which we perform against our will are likewise under His direction. I have never tried to sift this subject, but satisfied myself by believing that there is, in certain events, a predestination which depends upon the will of God."

      The doctor replied, "that he had founded his belief upon his own grounds."

      The doctor then touched upon the differences which existed in religious opinions, and expressed his regret at this, while showing, nevertheless, some indulgence for those Christian sects which do not attack the actual fundamental doctrines of Christianity. But he was intolerant as regards other sects, such as Arianism, Socinianism, and Swedenborgianism, of which he spoke almost with passion.

      "You seem to hate the Socinians greatly," remarked By ron, "but is this charitable? Why exclude a Socinian, who believes honestly, from any hope of salvation? Does he not also found his belief upon the Bible? It is a religion which gains ground daily. Lady Byron is much in favor with its followers. We were wont to discuss religious matters together, and many of our misunderstandings have arisen from that. Yet, on the whole, I think her religion and mine were much alike."

      Of course the doctor deplored the existence of such bold doctrines.

      Lord Byron then spoke of Shelley:—

      "I wish," he said, "you had known him, and that I might have got you both together. You remind me of him, not only in looks, but by your manner of speaking."

      Besides physical appearance, it is easy to understand that there existed a great likeness between the two minds, different though their moral tendencies might have been. In both could be traced that degree of mysticism and expansiveness, which make the poet and the missionary. Byron praised the virtues of Shelley, and styled them Christian, and spoke mainly of his great benevolence of character, and of his generosity above his means.

      "Certainly," replied the doctor, "such rare virtues are esteemed among Christians, but they can not be called Christian virtues, unless they spring from Christian principles: and in Shelley they were not so. His virtues might deserve human praise, they were no doubt pagan virtues; but they were nothing in the eyes of God, since God has declared that nothing pleases Him but that which springs from a good motive, especially the love of and belief in Christ, which was wanting in Shelley."

      When Kennedy had characterized Shelley in even stronger terms, Byron said to him: "I see it is impossible to move your soul to any sympathy, or even to obtain from you in common justice a little indulgence for an unfortunate young man, gifted with a lofty mind and a fine imagination."

      These remarks reveal the tolerant spirit of Lord Byron, but they also show how the best natures are spoiled by dogmatism.

      The conversation had lasted several hours. Night was coming on, and the doctor, carried away by his zeal, had forgotten the hour. His host, however, did nothing to remind him of it, and when Kennedy got up to take his leave, he said to Byron, after making excuses for remaining so long, "God having gifted you, my lord, with a mind which can grasp every subject, I am convinced that if your lordship would devote yourself to the study of religion, you would become one of its

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