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military law, as an extreme resort, has its | the guilty purely for the sake of the not place. It does not become the private guilty. The awfulness of rectitude beperson to take the place of the one or the longs to the Divine Being as truly as the other. It is for them, and not for him, beauty of goodness; and the Divine disto visit the culprit, whether an individual pensations will provide for the manifestaor a nation, according to his deed. It tion of the one aspect of his nature quite does not belong to the magistrate to for- as surely as for the other. Men who must give. In so doing he would himself be- account all war as murder, and all severcome a delinquent. But it does often be- ity in dealing with offenses as cruelty, are come the private person to exercise cha- men as alien from the true spirit of Christrity, forbearance, and to forgive injuries. ianity, as from the maxims of commonSociety presents a wide field, in which all sense. the milder virtues inculcated in the New Testament may be exercised. Dispositions of this nature may degenerate into mawkishness, and may operate mischievously; but they may be exercised wisely and wholesomely, and we owe it to humanity and religion so to exercise them.

We have seen, then, how Cyril's skepticism ended in credulity-a not uncommon result. But the skepticism of Seckendorf does not so end. The following is our author's account of Seckendorf's mode of speculating on the subject of religion-and he may be taken as the representative of a large class of literary and scientific men :

As it is with human governments in these respects, so is it with the Divine Government. It has its magisterial sphere-its dispensation of pure law, rock, and as hard and as barren. But he had no "Seckendorf's philosophy stood as firm as a where it will by no means clear the guilty. objection that you and others should cover up But collateral with this it has, in its rela- this rock-these hard bare facts of life-with tion to men, its dispensation of grace whatever verdurous imagination you could get and mercy. Its great aim through its to grow there. If you brought to him Elysian dispensation of grace is to reform men- pictures, whether of this world or the next, and to save them; and hereafter, those held them up to him, for his own conviction, as who are dealt with on grounds emrealities he was to believe, he coldly repelled bracing nothing reformatory, are such you, or he beat you down with his sarcasm. But if you spoke of them as convictions of the only as have to the last resisted all the re-people-if you spoke of the great religious creeds formatory tendencies belonging to the or- of the world as portions the most remarkable in der of things under which we here live. the drama of human life-you had his sympaWe repeat, human government, in its re- thies directly. As elements of this life, there lation to offenses, is simply a rule of terror. was nothing he seemed to admire so much as Its one subject is to deter from offense our great imaginations of another life. You by punishing offenses. The Divine Gov-would think then, to hear him talk, that he was ernment has a phase of this nature. It is seen in this world-it belongs especially to the next. Often in this world, individuals and communities are swept away in the midst of their sins, and manifestly in punishment of their sins. The stroke comes, not to reform, but clearly to destroy. What has come upon them they have merited, and it has come upon them thus openly that others may be warned against treading in their steps. Have we a right, then, to quarrel with our Bible because it teaches us that the principle of such interventions will not be restricted to this world, but will come into prominence hereafter? The man should know more than any man has ever known, and more possibly than any creature will ever know, who should take upon him to say, that the domains of the Infinite can have no place for the infliction of penalty on

hierarch, who, if he did not precisely believe all some great high-priest himself, some Egyptian the mysteries and miracles he promulgated, had a sincere and not ignoble desire that others should believe.

"This made him so perplexing an antagonist for Clarence, to whom he delighted to show that the terrestrial progress he hoped for, was incompatible with the celestial expectations he trial or celestial ground, they totally differed; yet, as I have said, they were old and excellent friends."-P, 250.

still desired to retain. But whether on terres

Here is a sample of discussion between these excellent friends:

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SECKENDORF.

"I stand here, the advocate for the world as it is, and our faiths as they are. For the world as it is, with its ignorant multitudes, and its wiser few, with its passions of hate and of love, its griefs, its consolations, its truths, its errors, and, above all, its great religious faiths, which are

rooted in the sorrows and the wrongs of men. | in its relation to themselves, become reI do not ask if these are true; enough for me conciled to it, even in its worst forms, as that they are here. Even your Utopian dreams, it exists in others: if I saw that they made ten men happy, should have a place in the catalogue. I like this wild world. I like the sinner, I like the saint; I like its uproarious youth, and its penitent old age. Nor am I overmuch distressed about the miseries of life. Every creature grows to its circumstances; the fur grows rough as the climate roughens. This marvelous force of habit is a provision against all fortunes or misfortunes. I have tried it. I-Baron Von Seckendorfhave lived in a garret, on a herring. Not agreeable. But the second herring was very savory, and vastly welcome.

CLARENCE.

"You look upon our great religious faiths merely as parts of life-as great delusions, in short.

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"In Catholic countries, is it the market-place, or is it the church which often opens on it, that is the center of the greatest and most exciting portion of human life? I am not asking how far morality and government depend on the beliefs for which that church stands representative. I speak of the emotions, the hopes and fears, the consolations, the glowing fancies, that bring a whole world of angels and of saints about us-I speak, in short, of the enormous development of our consciousness, or psychical existence, which that building may typify for

us.

The tenets of our greatest church of Christendom and of the world may set at defiance the very testimony of your senses-may absolutely triumph in their impossible and contradictory nature-may throw scorn on all logic and consistency. Regarded as a system of truths, they at them as they live in the minds of an assentmay utterly baffle and confound you. But look

"They do not owe their origin to philosophy or science, so far as I understand the matter. But they are spontaneous products of the im-ing multitude, utterly unconscious that they agination and the passions of men, which philosophy and science would do well to let alone; and which that 'intellectual progress' you boast so much of, would assuredly put in peril. Philosophy, so far as I have known her, is a very keen critic, but a very poor creator. She may adjust with somewhat more precision the thunderbolt in the hand of some Olympian Jupiter. But leave Philosophy to herself, and there will be first no thunderbolt at all, and soon afterwards no Jupiter at all, or none that any ordinary vision can descry.

"I like this great life men lead in the imag; ination. With all its turmoils, and terrors, and unspeakable contradictions, it is still the scene of our grandest emotions, and our most intense mental energy. If the reflective man, prompted by his love of truth, should thread his way out of this turmoil and confusion-should escape from the noise and the labyrinth of popular superstitions-he will think himself into mere solitude and a barren desolation; he will gain no truths, and lose all this life. He may congratulate himself for a moment at his escape from the angry hubbub of conflicting faiths, but into what a blank and desolate region has he escaped! When in the course of my travels I visited the city of Damascus, I was struck with this-that the moment I issued, stunned and wearied, from its noisy, tortuous, and turbulent streets-the moment I passed through the gates of the city-I found myself alone in the desert. The sand comes up to the very walls. Here too the desert receives us at the very walls of the city. Most men are glad enough to return to its noisy streets; they hasten back before the gate has closed on them forever."-Pp.

275, 276.

The following passage, too, shows how such men, while utterly ignoring religion

them as they animate, and govern, and stir that
either contradict nature, or each other-look at
multitude with intense emotions of wonder, and
hope, and fear-opening to each narrow petty
life a vista of eternity-look at them thus, and
it is impossible not to bend before them with a
certain feeling of awe and of respect. Take now
away that church, and leave the market-place
standing alone, how have you impoverished,
how have you pauperized existence!
tholic countries which may not be in some way
"Scarce an act of life is performed in our Ca-
the conscience is always very much enlightened
related to the unseen world. I do not say that
which men have called around them. When
or fortified by the unseen guides and companions
the imagination gets very familiar with its gods,
it brings them down to the level of a quite or-
dinary humanity. The gods and saints of our
people in the market-place may have much the
same moral opinion as the very men and wo-
men with whom they talk and chaffer, beg from,
and steal. A Neapolitan is just as likely to call
upon the Madonna to prosper him in his frauds
as in his honest dealings. He cheats you and
worships the Madonna, and cheats you with a
But take this worship from him-you feel that
freer conscience because he has worshiped.
half his life is gone."-Pp. 277, 278.

Now it is, we think, a somewhat seri-
ous matter, that a large class of men, who
greet us cheerfully in the streets, have
their place at our dinner-tables, and make
themselves agreeable in our social circles,
are really men who look on humanity, and
especially in regard to its most serious
element-religion, after this manner.
is not to be supposed that thinkers of this
class will be always silent on these topics.

It

66

Enough, we may be sure, will often drop | ation prepares for the next) that a given age from them to indicate where they are, and may obtain, by modification of those ideas to disturb the thought of the young and which it has inherited from its predecessor, a uninitiated. Seckendorf makes the honest more effective religious government than it confession, that philosophy may be a is, as it were, one life. Men of passion and imcould have thought out for itself. Humanity "keen critic," but is a poor creator." agination-men full of anger, and praying for In other words, it is powerful to destroy, the destruction of their enemies, enthronedpowerless when attempting to give us not without feeling of a fierce cordiality-an insomething better in the place of what it finite Anger in the skies. Afterwards the dark has demolished. Is not the philosophy a and gloomy throne was gradually shaped into a very lovely thing of which this must be Judgment-seat-then into a Mercy-seat-but said even by one of the cleverest and most Without these there would have been no feared with the old thunders lingering round it still. ardent of its disciples? It leads to a de-judgment, and consequently no vivid conception sert, like that outside the gate of Damascus-to have life at all you must go back into the city-that is, back to the great heart of humanity. But who made that heart of humanity? Is it really true that

it has been so made that it must have a religion, and is it at the same time a fact that all religions are a mere mirage-an illusion? No marvel that men who go thus far go further. Better say there is no God, than own a God whose chief workmanship must be pronounced a treachery and a lie. One would suppose that the natural inference here would be, that seeing all men must have a religion of some kind, there must somewhere be a religion of the right kind -a religion which is a reality. Every where else capacity implies object. The eye supposes the light, the ear supposes sound; but according to the philosophy adverted to, when we ascend to the intellectual and the moral in man this law fails. It is the best feeling, in the best of men, that is directed towards those visions of a moral and religious future the most earnestly, and it is here that this law fails -fails for the first time-fails that these capacities and desires of our nature, singular in their elevation and goodness, may be singular in the mockery that is put upon them! We wonder not at its being intimated that Seckendorf had gone the length of atheism. It was the only logical sequence of his views.

It is refreshing to turn from the abyss to which such speculations lead, and to listen to the discoursing of Clarence on some of the happier influences of religious faith on individuals and communities, especially as it ceases to be allied mainly with terror, as it becomes prominently as sociated with a sense of justice, and blends itself ultimately with mercy and

grace.

"It seems to me, therefore, clear (and I point to it as another great instance how one gener

of mercy. Love makes its first entrance into our hearts under the name of mery. The new Dispensation under which we are said to live, left the old Infinite Anger where it was, and brought forward an Infinite Mercy, forever to

neutralize it.

"And now does not something like a climax stand out clear before us? For how could this great belief in Mercy, which is subduing the human heart to an unutterable tenderness-how could it have appeared in the world but for its antecedents -the reign of Divine Anger and of Judgment? The three great ideas of Anger, Judgment, and Mercy are blended together most conspicuously in our own faith.

"But there is an idea higher than that of Mercy which has entered last of all into the world. The word 'Grace' not only signifies pardon, but the Spirit of God moving in us to the production of a new life. I hold this word grace to be one of the noblest, and of fullest significance, that has ever been uttered in popular theology. At this point the highest philosophy appears blent in that twisted cord of reason and imagination which bind so many ages together. For is it not indisputably true that God, by his free gift, is creating us, age after age, into new and higher life, and wiser love to man and to himself?

"Throw thyself upon the love of God, thy These are the last utterances of religion in the Creator!' 'Perfect love casteth out fear!' most advanced nations of the earth. Add, too, that the perfect love which casteth out fear is the love also of goodness and of man. By no other means will fear be cast out. I speak generally of mankind, or of a society. I say the Furies will live forever in the imagination of guilt or crime. Whether the Terror arise spontaneously in our own mind, or descend from tradition, from the imagination of other men, the result is the same. It has been so ordered by God that there is no peace to the heart of man but in the great sentiments of virtue and the love of God. If any man holds that a human society-standing where we stand in the progression of ages-can escape from the fear of God by any other outlet, he must defend his own thesis. I should be a hypocrite, and false to the most irresistible and ineffaceable sentiments of my own mind, if I taught such a doctrine; for I daily and hourly feel that

rooted in the sorrows and the wrong I do not ask if these are true; enou that they are here. Even your Utopi if I saw that they made ten men hap have a place in the catalogue. I like world. I like the sinner, I like the like its uproarious youth, and its p age. Nor am I overmuch distressed miseries of life. Every creature gr circumstances; the fur grows rough mate roughens. This marvelous forc is a provision against all fortunes or mi I have tried it. I-Baron Von Sec have lived in a garret, on a herring. 1 able. But the second herring was ver and vastly welcome.

CLARENCE.

"You look upon our great religi merely as parts of life-as great del short.

SECKENDORF.

"They do not owe their origin to pl or science, so far as I understand the But they are spontaneous products of agination and the passions of men, w losophy and science would do well to l and which that 'intellectual progre boast so much of, would assuredly put

"Philosophy, so far as I have know a very keen critic, but a very poor She may adjust with somewhat more the thunderbolt in the hand of some ( Jupiter. But leave Philosophy to her there will be first no thunderbolt at all, afterwards no Jupiter at all, or none ordinary vision can descry.

"I like this great life men lead in ination. With all its turmoils, and te unspeakable contradictions, it is still of our grandest emotions, and our mo mental energy. If the reflective man, by his love of truth, should thread hi of this turmoil and confusion-shot from the noise and the labyrinth of p perstitions-he will think himself int litude and a barren desolation; he w truths, and lose all this life. He may late himself for a moment at his escap angry hubbub of conflicting faiths what a blank and desolate region caped! When in the course of m visited the city of Damascus, I was this-that the moment I issued, s wearied, from its noisy, tortuous, an streets-the moment I passed throu of the city-I found myself alone in The sand comes up to the very v too the desert receives us at the v the city. Most men are glad enoug to its noisy streets; they hasten the gate has closed on them for 275, 276.

The following passage, too, such men, while utterly ignorin

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From Colburn's New Monthly.

GENERAL HAVE LOCK.

MORY OF GENERAL

BY

NICHOLAS

h thy dauntless, Spartan brow, and steadfast mind;

th drooping wreaths of cypress

impet twined;

-eyed, exultant-come!

I shout, and hush thy rolling

the flying horde,

✓ crimson sword;

e thirsty spear,

1 a moment here.

t daughter of the skies, nd heaven within thine eyes, owing thy pure breast, vexed Earth to lands of rest, breath of heavenly balm, k instilling calm!

wing bend, above the grave, glory's arms, the good, the

a laurel crown,

it seeking, proud renown;
in a nation's tear,

above his honored bier,
ho greatly sleepeth here!
escaped, with charméd life,
ult, the conflict hot,
eath-winged cannon-shot,
ger, foremost in the strife;

the fire from Ghuznee's walls,
1 amidst the rain of balls;
at bloody Sobraon,
d-plumed hosts careering on,
e beneath him saw his steed,
1 Moodkee, sink and bleed ;*
en the rebel-spirit rose,
-sworn friends turned traitor-

rder raised her demon yell, lia seemed a maddening hell, Cæsar, an avenging flame, w the many doomed to flee; ade-like, followed his great name, arch a victory!

kept, through many a bloody fray, g Death, insatiate Death, at bay, to disease-hath bowed him low pecter, Valor's deadliest foe: re his work so well begun, rious mission all was done; Te his grateful country's praise,

tle of Moodkee, Havelock had two Ler him.

MICHEL L.

And ere his honors and his bays
Have reached him in that crimsoned land,
The sword hath fallen from his hand;
Powerless the iron, veteran limb,
The victory-blazing eye is dim,
Broken the staff that formed our trust,
And India's hero soulless dust.

Clive and Cornwallis! ye were mighty names,
Halo'd with immortality-behold
As great a hero here: his deathless claims

Are stained not by Ambition, lust of gold.
Long years he served his country, patient rose
Up the steep ladder of his great renown,
Gentle, beloved by all, save England's foes:
His smile wrought more than other warriors'
frown.

Then, too, that loftier secret of success,

That source of fortitude, calm trust and might

He looked to Heaven, and prayed that Heaven would bless

His country's armies, battling for the right: He drew his sword, but, with its flash, a prayer For strength, for guidance, mounted on the air.

Spirit of History! rise!
Tell to the earth and skies,
In everlasting story,

This war of shame and glory;
Seize, seize thy pen and write,
In letters of fixed light,
As every letter were

A star of radiance there,
To shine undimmed, while ages roll
Their thickening clouds across thy scroll,
The name of him who lies so lowly here-
The name we utter with a gushing tear-
The name of India's saviour-the great name
Our children's children shall repeat with
pride,

Casting a lustre e'en on Britain's fame,

The veteran's idol, and the stripling's guide; Till Havelock, a household word, be shrined, Valor's untarnished gem, in every mind.

Rest warrior! rest! we need not weep for thee, Thy crown is brighter than the laurel here; Walking the fields of immortality,

Thou marvel'st, haply, at our falling tear. For iron helm, the amaranth binds thy brow, For cannon's roar, rise songs of rapture now; For plains of blood, heaven's bowers around

thee bloom;

Rest, warrior! rest! our hearts shall be thy tomb!

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