Page images
PDF
EPUB

ture.

And the same holds good of the other great aspect of the Christology, that is, the work of Christ, or his relation to the redemption of the world from sin. Here is the highest moral problem, as the other is the highest metaphysical problem. How can man be just with God? This essential and urgent question of a fallen race is answered in the atoning work of Christ, wherein it is manifest how God can be just and justify the ungodly, or it still remains the unanswered inquiry. This is not the place, nor have we the space, to enter into the details of this subject, or to examine the various theories and the recently proposed modifications of the doctrine. Though we believe that here, as in the Incarnation, the substan: tial elements of the continuous faith of the church must be retained, and that the claims of justice and love must both be met, if we would avoid a mutilation of the real facts of the case.

[ocr errors]

and the finite, the Creator and the crea- inspired by a living vision of the same theme, take an extract from one of the Homilies of Proclus, once secretary to Chrysostom, and honored as a saint by the Greek Church on the 24th of October: "He came to save, but it was needful that He should also suffer. How was it possible that either should be? Mere man could not save, pure God could not suffer. What then? Himself, being God Immanuel, became man; and what He was, saved—and what became, suffered. The same was in the bosom of the Father, and in the Virgin's womb; the same in his mother's arms and on the wings of the wind. The same was worshiped by angels, and sat down with publicans. The seraphim might not gaze on Him, and Pilate questioned Him. The slave smote Him, and creation shuddered. He was nailed to the cross, and the throne of glory was not vacated. He was shut up in a tomb, and he stretched out the heavens like a curtain. He was reckoned among the dead, and he despoiled hell. Here He was traduced as a deceiver, and there He was glorified as holy. O the mystery! I see the miracles, and I proclaim the godhead: I see the sufferings and I deny not the manhood."* Such contrasts reconciled, such antagonisms adjusted, and, in one person, give materials for the very highest forms of Christian life and experience. Between reliance upon external forms and reliance upon internal states-between these two extremes, equally foreign to the New Testament, and equally unfavorable to the highest Christian experience, comes that form and method of the Christian life, which is shaped by a clear and constant vision of the person and work of Christ—so that, beholding as in a mirror the glory of the Lord, we are changed into the same image as by the Spirit of the Lord.

But these indications and suggestions may be sufficient to show that no depreciation of the doctrinal element need be feared in a revival of Christological inquiries; while at the same time it is the very nature and influence of these subjects to give a spiritual and elevated and freer tone to Christian experience and the Christian life. The very combination of the two themes, Incarnation and Redemption, and the union of both as centering in one sacred Person, presents the highest object for "the vision and the faculty divine," the most inspiring theme for thought, for imagination, for sacred song and sacred eloquence. And this was perhaps more vividly felt and expressed in the earlier ages of the Church than in its more reflective and scholastic periods. How it is breathed in its fullness in the majestic hymn of Venantius Fortunatus in the fifth century, his "Vexilla Regis prodeunt":

"The banner of the king goes forth,

The cross, that radiant mystery; Where, in a frame of human birth,

Man's Maker suffers on the tree."

And in the person of Christ, as he appeared here upon the earth, we also have the highest ideal of human life and sanctity realized, so that He is the unrivaled and perfect model for us. And here is

*Cited in Owen's Introduction to DogOr, as a specimen of sacred eloquence matic Theology, from Labbé, iii. 18.

another aspect of the power of Christology. Human codes give us abstract precepts: all other human lives are but fragments and flaws. In Christ the ideal is realized. Unbelievers concede that He is the example of an unapproached excellence, the one religious genius of all times, without a compeer in the course of history. Even Renan confesses that "we owe to Him what is best in ourselves." That one life in Judea has shaped, and is ever shaping, thousands, millions, of other human lives; and this fact alone attests its superhuman quality, though it be perfectly human also. Men all over the world still believe-and in this faith they find strength and joy-that the highest human virtue is clothed upon with a fairer grace, and receives a needed purification, when it is associated with the life of Jesus; that the costliest human sacrifices become priceless when em

balmed and sanctified by the sacrifice of the Lamb of God; that penitential prayers derive their virtue, not from our wants and tears alone, but from the hallowed intercessions of Him who suffered for us in the flesh; that our pardon, peace, and eternal life are bound by mystic ties with the life and death of Him who alone is the Son of Man and the Son of God, who alone of our race has been hailed as the Lord of the race. Nor this alone: for the highest forms of the family, of society, and of the state-their very ideals-are expressed in their fullness and perfection only when we add to them the name of Christian. That One Name is above every name. Christology is the centre of theology; Christ is the marvel and the key of history; the life of Christ is the light of men. The watchword for the race is not "enthusiasm for humanity," but Enthusiasm for Christ.

STRAYED FROM THE FLOCK.

"I call the effects of Nature the works of God, whose hand and instrument she only is, Nature is not at variance with Art, nor Art with Nature, they being both servants of His providence."-SIR T. BROWNE'S “Religio Medici.”—Extract from the R. A. Catalogue for 1867, and motto of the same.

[merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small]

THE CHAPLET OF PEARLS;

OR, THE WHITE AND BLACK RIBAUMONT.
BY THE AUTHOR OF "THE HEIR OF REDCLYFFE."

CHAPTER VI.

THE CONVENT BIRD.

"Young knight whatever that dost armes professe

And through long labours huntest after

fame

Beware of fraud, beware of ficklenesse,
In choice and chaunge of thy beloved
, dame."

Faery Queene.-SPENSER

BERENGER'S mind was relieved, even while his vanity was mortified, when the Chevalier and his son came the next day to bring him the formal letter requesting the Pope's annulment of his marriage. After he had signed it, it was to be taken to Eustacie, and, so soon as he should attain his twenty-first year, he was to dispose of Château Leurre, as well as of his claim to the ancestral castle in Picardy, to his cousin Narcisse, and thus become entirely free to transfer his allegiance to the Queen of England.

Meantime, he proceeded to enjoy the amusements and advantages of his sojourn at Paris, of which by no means the least was the society of Philip Sidney, and the charm his brilliant genius imparted to every pursuit they shared. Books at the University, fencing and dancing from the best professors, Italian poetry, French sonnets, Latin epigrams; nothing came amiss to Sidney, the flower of English youth: and Berenger had taste, intelligence, and cultivation enough to enter into all in which Sidney led the way. The good tutor, after all his miseries on the journey, was delighted to write to Lord Walwyn, that, far from being a risk and temptation, this visit was a school in all that was virtuous and comely.

If the good man had any cause of dissatisfaction, it was with the Calvinistic tendencies of the ambassador's household. Walsingham was always on the Puritanical side of Elizabeth's court, and such an atmosphere as that of Paris, where the Roman Catholic system was at that time showing more corruption than it has ever done before or since in any other place, naturally threw him into sympathy with the Reformed. The reaction that half a century later filled the Gallican Church with saintliness had not set in; her ecclesiastics were the tools of a wicked and bloodthirsty court, who hated virtue as much as schism in the men whom they persecuted. The Huguenots were for the most part men whose instincts for truth and virtue had recoiled from the popular system, and thus it was indeed as if piety and morality were arrayed on one side, and superstition and debauchery on the other. Mr. Adderley thus found the tone of the ambassador's chaplain that of far more complete fellowship with the Reformed pastors than he himself was disposed to admit. There were a large number of

It was a very good thing-that he well knew; and he had a strong sense of virtue and obedience, as he formed with his pen the words in all their fullness, Henri Berenger Eustache, Baron de Ribaumont et Seigneur de Leurre. He could not help wondering whether the lady who looked at him so admiringly really preferred such a mean-looking little fop as Narcisse, whether she were afraid of his English home and breeding, or whether all this open coquetry were really the court manners of ladies toward gentlemen, and he had been an absolute simpleton to be flattered. Any way, she would have been a most undesirable wife, and he was well quit of her; but he did feel a certain lurking desire that, since the bonds were cut and he was no longer in danger from her, he might see her again, carry home a mental inventory of the splendid beauties he had renounced, and decide what was the motive that actuated her in rejecting his own handsome self. these gathered at Paris; for the hall ir

persecution that had followed the battle of Moncontour had given hopes of a final accommodation between the two parties, and many had come up to consult with the numerous lay nobility who had congregated to witness the King of Navarre's wedding. Among them, Berenger met his father's old friend, Isaac Gardon, who had come to Paris for the purpose of giving his only surviving son in marriage to the daughter of a watchmaker to whom he had for many years been betrothed. By him the youth, with his innocent face and gracious respectful manners, was watched with delight, as fulfilling the fairest hopes of the poor Baron, but the old minister would have been sorely disappointed had he known how little Berenger felt inclined toward his party.

The royal one of course Berenger could not love, but the rigid bareness, and, as he thought, irreverence of the Calvinist, and the want of all forms, jarred upon one used to a ritual which retained much of the ancient form. In the early years of Elizabeth, every possible diversity prevailed in parish churches, according to the predilections of rector and squire; from forms scarcely altered from those of old times, down to the baldest, rudest neglect of all rites; and Berenger, in his country home, had been used to the first extreme. He could not believe that what he heard and saw among the Sacrémentaires, as they were called, was what his father had prized; and he greatly scandalized Sidney, the pupil of Hubert Languet, by openly expressing his distaste and dismay when he found their worship viewed by both Walsingham and Sidney as a model to which the English Protestants ought to be brought, However, Sidney excused all this as mere boyish distaste to sermons and love of externals, and Berenger himself reflected little on the subject. The aspect, of the venerable Coligny, his father's friend, did far more to make him a Huguenot than any discussion of doctrine. The good old Admiral received him affectionately, and talked to him warmly of his father, and the grave, noble

countenance and kind manner wen his heart. Great projects were on foot, and were much relished by the young King, for raising an army and striking a blow at Spain by aiding the Reformed in the Netherlands; and Coligny was as ardent as a youth in the cause, hoping at once to aid his brethren to free the young King from evil influences, and to strike one good stroke against the old national enemy. He talked eagerly to Sidney of alliances with England, and then lamented over the loss of so promising a youth as young Ribaumont to the Reformed cause in France. If the marriage with the heiress could have taken effect, he would have obtained estates near enough to some of the main Huguenot strongholds to be very important, and these would now remain under the power of Narcisse de Ribaumont, a determined ally of the Guise faction. It was a pity, but the Admiral could not blame the youth for obeying the wish of his guardian grandfather; and he owned, with a sigh, that England was a more peaceful land than his own beloved country. Berenger was a little nettled at this implication, and began to talk of joining the French standard in a campaign in the Netherlands: but when the two young men returned to their present home and described the conversation, Walsingham said:

[merged small][merged small][ocr errors][merged small][merged small]

Queen-mother of the support of that great Roman Catholic Power against the Huguenots, whom Walsingham believed her to dread and hate less for their own sake than from the fear of loss of influence over her son. He believed Charles IX. himself to have much leaning toward the Reformed, but the late victories had thrown the whole court entirely into the power of the Guises, the truly unscrupulous partisans of Rome. They were further inflamed against the Huguenots by the assassination of the last Duke of Guise, and by the violences that had been committed by some of the Reformed party, in especial a massacre of prisoners at Nérac.

Sidney exclaimed that the Huguenots had suffered far worse cruelties.

"That is true," replied Sir Francis, "but, my young friend, you will find, in all matters of reprisals, that a party has no memory for what it may commit, only for what it may receive."

The conversation was interrupted by an invitation to the ambassador's family and guests to a tilting-match and subsequent ball at the Louvre. In the first Berenger did his part with credit; to the second he went feeling full of that strange attraction of repulsion. He knew gentlemen enough in Coligny's suite for it to be likely that he might remain unperceived among them, and he knew this would be prudent, but he found himself unexpectedly near the ranks of ladies, and smile and gesture absolutely drew him toward his semi-spouse, so that he had no alternative but to lead her out to dance.

The stately measure was trod in silence as usual, but he felt the dark eyes studying him all the time. However, he could bear it better now that the deed was done, and she had voluntarily made him less to her than any gallant parading or mincing about the room.

"So you bear the pearls, sir?" she said, as the dance finished.

He smiled, half ashamed of his own annoyance at being obliged to place them in her hand. He was sure she would try to cajole him out of them, and by way of asserting his property in them he did not detach them from the band of his black velvet cap, but gave it with them into her hand. She looked at each one, and counted them wistfully.

"Seventeen!" she said; "and how beautiful! I never saw them so near be fore. They are so becoming to that fair cheek that I suppose no offer from my— my uncle, on our behalf, would induce you to part with them?"

An impulse of open-handed gallantry would have made him answer, "No offer from your uncle, but a simple request from you;" but he thought in time of the absurdity of returning without them, and merely answered, "I have no right to yield them, fair lady. They are the witness to my forefather's fame and prowess." "Yes, sir, and to those of mine also," she replied. "And you would take them over to the enemy from whom that prowess extorted them?"

"The country which honored and rewarded that prowess!" returned Berenger. She looked at him with an interrogative glance of surprise at the readiness of his answer; then, with half a sigh, said, "There are your pearls, sir; I cannot establish our right, though I verily believe it was the cause of our last quarrel; " and she smiled archly.

"I believe it was," he said gravely; but added, in the moment of relief at recovering the precious heirloom, “though it was Diane who inspired you to seize upon them."

"Ah! poor Diane! you sometimes remember her, then? If I remember, right, you used to agree with her better than with your little spouse, cousin!"

"If I quarreled with her less, I liked her less," answered Berenger-who, since the act of separation, had not been so

"The only heirloom I shall take with guarded in his demeanor, and began me," he said.

"Is a look at them too great a favor to ask from their jealous guardian?" she asked.

to give way to his natural frankness.

"Indeed! Diane would be less gratified than I ought to be. And why, may I ask?"

« PreviousContinue »