My Recollections of Lord Byron
only replied, that, as to the wickedness of the world, he was quite of
his opinion, as he had found it in every class of society; but that the
doctrines which he had put forth would oblige him to plunge into all the
problems respecting the Old Testament and original sin, which many
learned persons, as good Christians as Dr. Kennedy, did not hesitate to
reject. He then showed the doctor, in answer to the latter's rather
intolerant assertion of the omnipotence of the Bible, how conversant he
was with the subject by quoting several Christian authors who thought
differently. He quoted Bishop Watson, who, while professing
Christianity, did not attribute such authority to the contents of the
Bible. He also mentioned the Waldenses, who were such good Christians
that they were called "the true Church of Christ," but who,
nevertheless, looked upon the Bible as merely the history of the Jews.
He then showed that the Book of Genesis was considered by many doctors
of divinity as a mere symbol or allegory. He took up the defense of
Gibbon against Kennedy's insinuation that the great historian had
maliciously and intentionally kept back the truth; he quoted Warburton
as a man whose ingenious theories have found much favor with many
learned persons; finally, he proved to the doctor that, in any case, he
could not himself be accused of ignorance of the subject.
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 God, Lord Byron replied,----
"If received in a literal sense, I find that it gives one a far higher
notion of God'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 space 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
superstitions, which he looked upon as the cause of the unbelief of many
in the existence of God; 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 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 Byron, "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."