Part 14 (1/2)
This conversation afforded him the opportunity also of refuting the accusation brought against him by some of his numerous enemies; namely, that of having a tendency to the doctrines of Manicheism. Kennedy having said that the spirit of evil, as well as the angels, is subject to the will of G.o.d, Lord Byron replied,----
”If received in a literal sense, I find that it gives one a far higher notion of G.o.d's majesty, power, and wisdom, if we believe that the spirit of evil is really subject to the will of the Almighty, and is as easily controlled by Him as the elements follow the respective laws which He has made for them.”
Byron could not bear any thing which took away from the greatness of the Divinity, and his words all tended to replace the Divinity in that incomprehensible s.p.a.ce where He must be silently acknowledged and adored. Their conversation extended to other points of religious belief.
While the doctor, taking the Bible to be the salvation of mankind, indulged in exaggerated and intolerant condemnation of the Catholic Church, which he called an abominable hierarchy not less to be regretted than Deism and Socinianism, Byron again displayed a spirit of toleration and moderation. Though he disapproved of the doctor's language, he did not contradict him, believing him to be sincere in his recriminations, but brought back the conversation to that point from which common sense should never depart. He deplored with him existing hypocrisies and superst.i.tions, which he looked upon as the cause of the unbelief of many in the existence of G.o.d; but he added, that it was not confined to the Continent only, but likewise existed in England. Instead of resting his hopes upon the Bible, he said that he knew the Scriptures well enough ”to be sure that if the spirit of meekness and goodness which the religion of the Gospel contains were put into practice by men, there would certainly be a marvellous change in this wicked world;” and he finished by saying, that as for himself he had, as a rule, ever respected those who believed conscientiously, whatever that belief might be; in the same manner as he detested from his heart hypocrites of all kinds, and especially hypocrites in religion.
He then changed the topic of conversation, and turned it to literature.
All he said on that subject is so interesting that I reserve the record of it to another chapter. The doctor, however, soon resumed the former subject of their conversation, and, more in the spirit of a missionary than a philosopher, he went on to recommend the study of Christianity, which he said was summed up entirely in the Scriptures.
”But what will you 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 a.s.sert 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 circ.u.mstances, 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 G.o.d 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 lords.h.i.+p 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 G.o.d, 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 a.n.a.lyze 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 lords.h.i.+p,” 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 const.i.tuent 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 p.r.o.nounced 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 G.o.d.”
The doctor replied, ”that he had founded his belief upon his own grounds.”