These cursory views of a question that includes difficulties insoluble by the human mind, may be deemed crude and confused by reasoners who think they have approached much more nearly to the true solution; but in aiming at practical utility, we need not aspire to metaphysical acuteness or systematic precision.

It is most cordially admitted that even the faintest and most transient wish after what is really good,-whether the wish of a right belief, or affection, or practice,—is a free gift of God; but it is equally certain, that these wishes exist, more or less, in the minds of many, who have as yet no settled will either to believe or obey. Is it not the paramount duty and interest of these persons immediately to foster and consolidate their wishes, to make them vital and energetic, by giving to them the quality of supplication,praying that He who infused them would strengthen them into the prevailing will and purpose of the soul? We speak not of resolved unwavering atheism, if such a state of mind be credible; but no state short of this can preclude the duty, or can desperately exclude the benefits, of prayer. That Lord Byron had, sometimes at least, the wish to believe, may be inferred both from his full perception of the "great advantage" of belief, and from the ingenuous declaration, "Video meliora proboque." It would be most consolatory to hope, that this wish was, in his later days, more effectually cherished. The reference to the theological views of Chillingworth and Clarke, discloses a certain degree of attention to such varieties of religious opinion, as one would have supposed him likely to pass by with disdain. But besides this, there seems something almost predictive in the remark, that "nothing is more common than for the early sceptic to end in a firm belief;" and it is not easy to

account for its introduction, except from a wish to intimate some presentiment or experience of such a tendency in himself. A determined infidel could scarcely have offered the observation, unaccompanied by some philosophizing or satiric comment on the mental decrepitude of those who had undergone such a change; and had he been capable of the good feeling which Lord Byron displayed in this letter, would have omitted it wholly, because in this case disinclined to guard the fact by the unwonted and unwelcome explanation.*

The rapid nature of Lord Byron's mortal illness, and that early summons from the world which broke off his splendid efforts in the cause of an oppressed nation, are mournful objects of thought; and they become far more so from our dark, unrelieved uncertainty regarding the final state of his mind, the temper with which his spirit passed into eternity. When we think how lightly "all the fame which ever cheated Humanity,”—all the "accumulated” renown of this world,- -was professedly esteemed by one who shared in it so amply, how can we but shudder, even at imagining, that this vain glory of unconsecrated genius, and the more transient blandishments of pleasure, mixed with so many pangs, could suffice to work the ruin of a lofty soul, which should have learned to glory in the perfections of a merciful God, and to delight eternally in Him! And, if we cannot figure to ourselves so fatal an exchange without profound

* In the instance of De La Harpe, adduced in Note F, (which, though not named by Lord Byron, was perhaps not unknown to him,) the reality and strength of this "belief" are evinced by the deep feelings of penitence, gratitude, and devotion which it prompted; and which are expressed with all the eloquence of the heart.

melancholy, then how deep must we confess to have been the madness of our own hearts, whenever we have put the same boundless felicities at hazard for the sake of a comparative pittance of base gratification, or of such a scanty dole of this world's praise, or gain, as could but disappoint and irritate desire !

With respect to the immediate subject of these reflections, while it is not forbidden to indulge the hope even of possibilities, we ought to view both his life and death as affording a warning more forcible than volumes of admonition, on the importance of early adopting, and firmly adhering to those principles which will alone cheer a desolate and dying hour. It seems, as indeed was to be expected, that he had, in that crisis, no associate or attendant to whom his deepest thoughts and sentiments were at all likely to be disclosed.

Intercessions, I cannot doubt, had long been anxiously offered on his behalf, at least by relatives; and some of these in the blessed spirit of Christian forgiveness: others, as the preceding pages affectingly show, by one unknown to him, from the pure promptings of a Christian solicitude for his welfare, enhanced by his peculiar gifts and high responsibilities. Till the heavenly records of charity shall be at last unrolled, we know not what more and similar petitions may have been poured forth from hearts that responded to his genius, and deplored its aberrations. Nor can any pronounce, till after "the judgment is set, and the books are opened," that these were ultimately and altogether fruitless.

I feel these reflections painfully inadequate to the importance of the subject. There is one of a more personal and minor nature, at which we have already glanced, and in which my pleasure may be shared by those who would

gladly soften the dark shades that rest upon Lord Byron's memory. It will easily be conceived, that, from the contemptuous asperity of some passages in his works, I could not without a conflict transmit the above communication, doubting that the answer, if any should be returned, might evince a disposition which would at once give me pain, and show the inutility of my attempt to benefit or interest him, even by the most touching display of Christian excellence. I therefore experienced a gratification quite unreckoned on, in that tone of feeling which pervades the letter; so remote from any thing like irritated pride, or even diminished admiration, on account of the heavy censures which the prayer involves; so unmixed with any apparent distaste of the religious sentiment or phraseology of her who offered it; and so marked by a delicate courtesy towards myself.

It remains to say a few words on the publicity now given to this correspondence. Concerning her whose piety gave rise to it, I shall say little; affection may well indulge the silence it prefers, when a stranger, and such a stranger, has felt and recognised the worth of its object. Undoubtedly no one could less anticipate this publicity, or would have shunned it with more singleness of heart, than that beloved individual, the sanctuary of whose retired devotions has been thus unlocked. But yet could her disinterested mind have been convinced in her last hours of life, that good might probably arise from the disclosure, the same principle of Christian love which gave birth to her secret intercessions, would have forbidden her to lay any restriction on the wishes of others, when such an effect was contemplated. With respect to Lord Byron, when we enter into the fearful consideration how much evil may have flowed, and yet may flow, both from some of his productions, and from the

recorded sentiments and example of their author, it would seem culpable if thoughts from his pen, possessing in any measure the quality of an antidote, were withholden from the world.*

Prayer having originated the correspondence, and forming its chief topic, the present volume, which has prayer for its subject, which particularly treats of intercession, and in which Lord Byron's works had been previously adverted to, seems a sort of prepared vehicle for its publication; though nothing could be more remote from the writer's thoughts, than that these letters and reflections would ever be annexed to his pages, or indeed be published in any form. Such however having been the course of circumstances, he concludes with a petition, in which Christian readers will unite, that they may be made conducive to the previous design, persuasive to devotion, and contributory to happiness.

*This opinion was further strengthened by the appearance of a work published while the second edition of this volume was in the press, and by its very unexpected reference to the foregoing letters.1 It seemed just, that those whose attention is chiefly fixed on the moral and religious aspects of character, (and this in proportion to the distinction and influence of the party,) should have the means of comparing the actual correspondence with the notes of a conversation which related to it.

1 Medwin's 'Conversations of Lord Byron,' p. 118. 8vo. edition.