Methinks she hath taken his conversion in hand, which may end in his converting her from a maid into a wife. And so you go to the Duke of Beaufort! Well, I would that I could travel with you, but Saxon will not hear of it, and my musqueteers must be my first care. God send you safe back! Where is my jasmine powder and the patch-box? Read me your letters if there be aught in them of interest. I have been splitting a flask with our gallant Colonel at his inn, and he hath told me enough of your home at Havant to make me wish to know more.'
'This one is somewhat grave,' said I.
'Nay, I am in the humour for grave things. Have at it, if it contain the whole Platonic philosophy.'
''Tis from the venerable carpenter who hath for many years been my adviser and friend. He is one who is religious without being sectarian, philosophic without being a partisan, and loving without being weak.'
'A paragon, truly!' exclaimed Sir Gervas, who was busy with his eyebrow brush.
'This is what he saith,' I continued, and proceeded to read the very letter which I now read to you.
'"Having heard from your father, my dear lad, that there was some chance of being able to send a letter to you, I have written this, and am now sending it under the charge of the worthy John Packingham, of Chichester, who is bound for the West. I trust that you are now safe with Monmouth's army, and that you have received honourable appointment therein. I doubt not that you will find among your comrades some who are extreme sectaries, and others who are scoffers and disbelievers. Be advised by me, friend, and avoid both the one and the other. For the zealot is a man who not only defends his own right of worship, wherein he hath justice, but wishes to impose upon the consciences of others, by which he falls into the very error against which he fights. The mere brainless scoffer is, on the other hand, lower than the beast of the field, since he lacks the animal's self-respect and humble resignation."'
'My faith!' cried the Baronet, 'the old gentleman hath a rough side to his tongue.'
'"Let us take religion upon its broadest base, for the truth must be broader than aught which we can conceive. The presence of a table doth prove the existence of a carpenter, and so the presence of a universe proves the existence of a universe Maker, call Him by what name you will. So far the ground is very firm beneath us, without either inspiration, teaching, or any aid whatever. Since, then, there _must_ be a world Maker, let us judge of His nature by His work. We cannot observe the glories of the firmament, its infinite extent, its beauty, and the Divine skill wherewith every plant and animal hath its wants cared for, without seeing that He is full of wisdom, intelligence, and power. We are still, you will perceive, upon solid ground, without having to call to our aid aught save pure reason."'
'"Having got so far, let us inquire to what end the universe was made, and we put upon it. The teaching of all nature shows that it must be to the end of improvement and upward growth, the increase in real virtue, in knowledge, and in wisdom. Nature is a silent preacher which holds forth upon week-days as on Sabbaths. We see the acorn grow into the oak, the egg into the bird, the maggot into the butterfly. Shall we doubt, then, that the human soul, the most precious of all things, is also upon the upward path? And how can the soul progress save through the cultivation of virtue and self-mastery? What other way is there? There is none. We may say with confidence, then, that we are placed here to increase in knowledge and in virtue."'
'"This is the core of all religion, and this much needs no faith in the acceptance. It is as true and as capable of proof as one of those exercises of Euclid which we have gone over together. On this common ground men have raised many different buildings. Christianity, the creed of Mahomet, the creed of the Easterns, have all the same essence. The difference lies in the forms and the details.