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piece of him, that retains a reflex or shadow of himself. Nor is it strange, that we should place affectionon that which is invisible; all that we truly love is thus; what we adore under affection of our senses deserves not the honour of so pure a title. Thus we adore Virtue, though to the eyes of sense she be invisible. Thus, that part of our noble friends that we love, is not that part that we embrace, but that insensible part that our arms cannot embrace. God being all goodness, can love nothing but himself; he loves us but for that part, which is as it were himself, and the traduction of his Holy Spirit.
It follows consequently, from this view of the subject, and it is one of which there cannot be a doubt as to its correctness, that every attempt to build happiness on foundations which have no immediate reference to the moral and intellectual parts of our nature, and therefore, to the eternal Spirit'as their only source, must be baseless and unsatisfactory; and it is, as the result of thus rightly thinking, that the author of Religio Medici, after declaring his entire conviction of the total nothingness of what is too often sought for under the name of happiness;
terminates his work with a very emphatic expression of his creed on this topic, and with a prayer of the most perfect humility and resignation. It is a passage, in every respect worthy to close the series of sublime and moral quotations, of which the selection has afforded not only myself, but my readers also, I trust, a very high gratification.
“I conclude," says our admirable physician, “ there is no felicity in that which the world adores. - That wherein God himself is happy, the holy angels are happy, in whose defect the devils are unhappy, that dare I call happiness : whatsoever conduceth unto this, may, with an easy metaphor, deserve that name; whatsoever else the world terms happiness, is to me a story out of Pliny, an apparition or neat delusion, wherein there is no more of happiness than the name. Bless me in this life with but peace conscience, command of my affections, the love of thyself, and my dearest friends, and I shall be happy enough to pity Cæsar. These are, O Lord, the humble desires of my most reasonable ambition, and all I dare call happiness on earth, wherein I set no rule, or limit, to thy hand or
providence; dispose of me according to the wisdom of thy pleasure. Thy will be done; though in my own undoing.”
It will now be perceived, on a retrospection of this, and the former number on the same subject, that, in making my selections from the Religio Medici, I have introduced a series of the most important topics which can agitate the mind of man, and which form, in fact, a brief system of religion and morality. A recapitulation of the order in which these have been quoted, both in reference to the two parts of the treatise, and to the titles by which they may be designated, will place the arrangement which I have had in view in a light perfectly clear and distinct.
From the first part of the Religio Medici, and in the fourteenth number of these Essays, will be found extracts; 1. On the Creation of Man. 2. On the Providence of the Deity. 3. On the Attributes of the Deity. 4. On the Admiration of the Deity. 5. On Revealed Religion. 6. On the Church of England. 7. On Toleration. 8. On Death. 9. On the Resurrection. 10. On a Day of Retribution.
From the second part, and in the present
Essay, the reader is presented with observations. 1. On Charity. 2. On Friendship.
3. On the Harmony of Nature. 4. On the World and on Man. 5. On Contentment of Mind. 6. On Sleep, as compared with Death. 7. On Riches, and their Use and Value. 8. On Intellectual Wealth, or on the Goods of the Mind, as compared with those of the body. 9. On the Love of God. 10. On True Happiness.
The powerful and ever splendid eloquence with which these subjects are treated; the originality which they exhibit, both in thought and imagery, and the noble truths which they uniformly inculcate, must, I am persuaded, have made a strong and durable impression on the minds and hearts of my readers; and should it be thought, that, in separating these materials from others of a less valuable, and, in some respects, of even an objectionable nature; or in endeavouring to place them in a more prominent and conspicuous point of view, through the medium of comment or observation, I have in any degree contributed to render them better known, better relished, or better understood, I shall not doubt of having executed a task worthy of all acceptance from the intelligent and the good.
Oh, my heart ! To witness how I lov’d him! Would he had not Led me unto his grave, but sacrific'd His sorrows upon
I will kneel by him, And on his hallow'd earth do
last duties; I'll gather all the pride of spring to deck him; Woodbines shall grow upon his honour'd grave, And, as they prosper, clasp to show our love, And, when they wither, I'll die too.
Mr. Walsingham stayed but to offer up a mental prayer that the contrition which he had just witnessed, might not, like every other previous pang of remorse which the unhappy Buckingham had felt, prove transient and ineffective. He then hastened with the companion allotted him, and an additional horse for the accommodation of Adeline, to Gilling Castle, an ancient man