Chapter XIV: Appendix: B

SERMON BY REV. R S. HAWKER

PREACHED AT LAUNCESTON, 1865

Lo, I am with you always, even unto the end of the world (MATT. xxviii.
20).

The election of the Jewish people from among the nations had
fulfilled its promised end. Their fortunes had displayed the
alliance between transgression and punishment, obedience and reward,
in the temporal dispensations of God; and suggested an analogy
between these and the spiritual allotments of a state future and
afar. They had treasured up, with a reverence approaching to
superstition, the literal language of the old inspiration, the human
echo of the voice of the Lord. But the national custody of prophetic
evidence and typical illustration was no longer demanded from those
guardians of the oracles of God. Prediction had been fixed and
identified by event, and type had expired in substantive fulfilment.
The ritual also of the old covenant was one of fugitive and local
designation. The enactments of their civil code anticipated
miraculous support; and, had this been vouchsafed to many nations,
miracle, instead of an interruption in the harmony of nature, would
have been in the common order of events. The observance, again, of
their ceremonial law, restricted to one temple and a single altar,
was impracticable to all save those in the vicinity of that
particular land; many, indeed, were merely possible under peculiar
adaptations of climate, manners and governments. Even the solemn
recognition of the old morality embodied in the Scripture of Moses,
and made imperative by the signature of God; inasmuch as it exacted
utter obedience, and yet indicated no ceremonial atonement for
defect, was another argument of a mutable creed. The impress of
change, the character of incompletion, were traceable on every
feature of the ancient faith. The spirit of their religion, as well
as the voice of prophecy, announced that the sceptre must depart
from Judah, and a new covenant arrive for the house of Israel. It
was not thus with the succeeding revelation. When the fulness of
time was come (that is to say, when the experiment of ages had
ascertained the Gentile world that the sagacity of man was
inadequate to the counsels of God), and when the long exhibition of
a symbolic ritual by the chosen Israelites had conveyed significant
illustration of the future and final faith, God sent His Son. Then
was brought to light the wisdom and coherence of the one vast plan.
The history of man was discovered to be a record of his departure
from a state of original righteousness (after the intervention of a
preparatory religion) and eternal existence, and his restoration
thereto by a single Redeemer for all his race. For this end, the
Word, that is to say, the Revealer, was made flesh. That second
impersonation of the sacred Trinity “took our manhood into God”. The
Godhead did not descend, as of old, in partial inspiration, nor were
its issues restrictive and particular to angel or prophet; but,
because the scheme about to be developed was to be the religion of
humanity, its Author identified Himself with human nature, and
became, in His own expressive language, the Son of man. He
announced, in the simple solemnity of truth, the majestic errand of
His birth—to save sinners; repealed, by a mere declaration, every
previous ritual, and substituted one catholic worship for the future
earth. Now, the elements of durability were blended with every
branch of this new revelation. Firstly, unlike the old covenant, it
had no kingdom of this world, it depended on no peculiar system of
political rule, interfered not with any civil right, but submitted
to every ordinance of man as supreme to itself. The Christian faith
was obviously meant to cohere with the political constitution of any
country and all lands; to be the established religion of republic or
monarchy according to the original laws, or any fundamental compact
between ruler and realm; as, for example, this our Church of England
received solemn recognition as a public establishment, and had
assurance of the future protection of her liberties and privileges
unharmed, in the Charter of King John. The new ceremonial usages
again were as watchfully calculated for stability, as the forms of
the old law had been pregnant with change. The simplicity of
baptism—that rite of all nations—was invested with a sacramental
mystery, and constituted the regenerative and introductory rite of a
vast religion.

One sacrifice, and that to be offered not again, was exhibited upon
Mount Calvary, that last altar of earthly oblations; and the sources
of redemption were thenceforth complete. The memory of this scene
was to be perpetuated, and its benefits symbolised and conveyed, by
an intelligible solemnity, common to all countries, and attainable
wheresoever two or three were gathered together in His name. The
moral law proceeding on the perpetuity of natural obligation entered
of necessity into the stipulations of the new covenant. But it was
no longer fettered in operation by a literal Decalogue; no longer
repulsive from its stern demand for uncompromising obedience. Its
enactments were transferred by the Founder of Christianity into the
general and enlarged principles of human action, and defect in its
observance supplied by an atonement laid up or invested in the
heavens. But not only was this alteration of doctrine and ceremony
made from transitory to eternal: the law being changed, there
arrived of necessity a change in the priesthood also. The temporary
functions of the race of Aaron were superseded by the ordination of
a solemn body of men, whose spiritual lineage and clerical
succession should be as perpetual as the creed they promulgated.

The scene recalled by our text is that of the shore of Genesareth,
whereon stood the arisen Lord, with the eleven men. Thence the sons
of Zebedee, and others among them, had departed at His mere command
from their occupation of the waters, and had become the followers of
His path of instruction in Judæa, and Samaria, and Galilee. They had
seen the supernatural passage of His life in wonder and in sign.
They had gradually imbibed the doctrines of His mouth; for them He
had given unto the olive and the vine the voice of instruction, and
hung, as it were, a parable on every bow. From the cross of shame,
indeed, they had shrunk in shuddering dismay. But then, faith
revived with His resurrection and they were permitted to identify
His arisen body. And now they beheld Him on that accustomed spot,
the apparent Conqueror of death, from whose grasp He had returned,
the Author of that second life, the breath which He breathed into
his new-founded Church; the evident Lord of—in His own
declaration—all power in heaven and on earth.

In the first ordination of Christian antiquity, the Son of God
invested with His last authority the apostles of His choice: “Go ye
into all the world, and proclaim the gladening message into every
creature. Make disciples in all nations by baptism unto the religion
and worship of the Father, the Son, and the Holy Ghost.”

Such was the tenor of that awful commission which they had to
undertake and discharge. It was conferred at that hour on none
beside, imparted with no lavish distribution to a multitude of
disciples, but restricted to the blessed company of apostles; and by
implication to those whom they in after-time might designate and
ordain, save that the supernatural interference of the same Lord in
the vocation of particular apostles might and did afterwards occur.

Who is sufficient for these things? must have been the conscious,
though unuttered, question of every apostolic heart at that hour of
awe. The fishermen of Bethsaida to arise from their nets to convert
the nations! Unknown Galilæans to compel the homage of distant and
enlightened cities to the Crucified! The Searcher of hearts, aware
of their natural diffidence and usual fear, therefore gave them
assurance that the purifying and instructing Spirit He had promised
should descend upon them at Jerusalem, and that miracle and sign
should attend their ministerial path; and then, to banish the
apprehension and awaken the courage of His succeeding servants, he
uttered to those representatives of the Christian clergy the
consolation of our text—a catholic promise to a catholic Church—“Lo,
I am with you always, even unto the end of the world.” Amply was
that pledge redeemed, that promise fulfilled! After not many days,
urged onward by the impulse of the descended Spirit, upheld by the
conscious presence of their invisible Lord, the apostles, from the
guest-chamber of Jerusalem proceeded on their difficult path. Peril
and hostility were on every side. On the one hand, the Jews, haughty
and stubborn, clung to the altars of Abraham, Isaac and Jacob, and
would not have “that man to reign over them.” On the other hand, the
Gentiles, absorbed in the indulgence of a luxuriant superstition,
were unlikely to forego the gods of their idolatry, and elect from
among the various formularies of worship the adoration of Jesus of
Nazareth. Yet mightily grew the word of the Lord, and prevailed. Not
only were Jewish converts counted in vast multitudes beneath the
eloquence of St. Peter and St. John, but, in Gentile countries, a
tent-maker of Tarsus obtained much people in every city. The mantle
of the apostles descended on early martyrs and succeeding saints,
until, not four centuries after the ascension of its Lord, the yoke
of Christianity was on the neck of men having authority. A vast
empire was docile to its tenets, and a conqueror was found to
inscribe on his banner the symbol of human redemption, the wood of
shame.

These, it may be urged, were days of miracle and sign. They were so;
but it was only because prodigy and supernatural proof were the
chief exigencies of those times. The supply of grace—by which word I
understand aidance Divine imparted to human endeavour—was not
intended to be uniform or redundant, but “by measure.” Thus the
display of the co-operation declared in our text, and the
contribution of the Holy Ghost, to the structure and stability of
the apostolic Church, these were to be accorded in rigid proportion
to time and circumstance and local need. When that Church, built
upon the rock of a pure confession, and reared by the succeeding
hands of apostles and saints, had survived the wrath of early
persecution, and baffled the malice of Pagan antiquity, then, in the
next section of her history, heresy and schisms within her walls
tried her foundations, and assayed her strength. In this peril He
was with her always—vouchsafed other manifestations of His presence
and His power. Wise and courageous champions “for the faith once
delivered to the saints” appeared on the scene, clad with faculty
and function obviously from on high. The warfare of controversy
produced the exposition of error and the triumph of truth. Those
sound statements of the Triune Mystery and the attributes of the
Second Person therein, which we confess in our Nicene and Athanasian
formularies, were documents deduced from those Arian and Sabellian
dissensions which they were embodied to refute. The suggestions of
Pelagianism, again, in the succeeding era, tended to the more
accurate definition of Scriptural doctrine on the union of Divine
with human agency in the conduct of man; and the experiment of
centuries afforded ample comment on the text of the apostle, that
“heresies must needs be, in order that the orthodox might appear.”
True it is that in the following times, under Papal encroachment, a
long period of lowering superstition was permitted to threaten the
primitive doctrine and distort the liturgical simplicity of the
Church of Christ; yet even then the fire of the apostolic lips was
not wholly quenched. The sudden impulse given to the human mind by
the appeal of Luther, proved that the elements of early faith yet
endured—that the former spirit was breathing still, and awaited only
that summons to respond to the call. The success of that German
monk, and the other lowly instruments whereby a vast work was
wrought exhibited another interference of that supernatural succour
promised by our text. The fortunes of our Church of England, since
that reformation, have been somewhat given to change. Once her
sanctuaries have been usurped, and often her walls assailed. Evil
men have “gone round about our Sion, and told the towers thereof,
and marked well her bulwarks,” but with hostile intent. The present
days are not without their danger! Still we hitherto remain. Still
we have the promise of the text sounding in our ears. Still have we
the contribution of our own endeavours to sustain the spiritual
fabric whereto we belong. The circumstances that originate with
ourselves to impair our ecclesiastical validity appear to be,
firstly, a spirit of concession. The right hand of paternity is too
often extended, when the glove over Edom, the gauntlet of defiance,
should be cast down, and the sword of the Spirit grasped to combat
and refute. Dissent may be inseparable from religious freedom, as
prejudice and error are congenital with the human mind. But the
wanderers from our discipline and doctrine forget that they have
voluntarily destroyed their identity with the flock; freely
abandoned the pasture and refuge of the true fold; and have wilfully
resigned all inheritance in its spiritual safety and in the secular
advantage which may thereto accidently belong. If, then, through
some narrow gate of misconception or error they have “gone from us
because they were not of us,” they cannot, in honesty, look that it
should be widened for their readmittance, when that return, too, is
with unfavourable design towards us and ours. Far be it from me to
display unnecessary hostility towards any sect or denomination of
men! but if, as I conceive, it be in supposition, that, by some
compromise of doctrine or ceremony on our part, future stability may
accrue to this Church of England, let us remember that Divine
co-operation is not proposed to unworthy means, and that recorded
experiment hath shown that it were even better that the Ark of God
should tremble than that the hand of Uzzah should sustain its
strength.

One other source of future insecurity may be apprehended from the
growth of vanity in theological opinion and private interpretation
among the members of our own body. For example, it is matter of
lamentation, that the terms “orthodox” and “evangelical” should have
attained contrasted usage in a Church whose appellations, like her
doctrines, should be catholic and one. As in the perilous time of
the early Corinthian Church, the existence of divisions in practice
extorted the indignant expostulations of St. Paul, so, in these days
of danger, it behooves every sincere friend to ecclesiastical order,
to deprecate the exhibition of internal diversity, either on
questionable doctrine or custom indifferent, to the surrounding foe.
Better it were that those energies which are dissipated on the
shibboleths of party, were applied, in unison, to the vindication
and honour of the general Church! The theory of ministerial
operation might appear to be, that every apostolic officer of Christ
should combine, with the intrepid discharge of his own duty, a
corporate anxiety for the common weal; that each of us should convey
his personal stability as a contribution to the strength of our
spiritual structure, and regard the graces of individual ministry as
instrumental to the decoration of a general edifice, built upon the
foundation of the apostles and prophets, Jesus Christ himself being
the chief Cornerstone. To this end, the solemnity of that function
which the apostolic clergy have to discharge is in itself argument
and exhortation. Unto them was transferred the especial guardianship
and authoritative exposition of the oracles of God. By them alone
the Founder of their faith gave promise to infuse sacramental
advantage into the souls of men. The pledge and reward, the
privileges and hopes, of Christian Scripture, regard that Universal
Church wherein they hold pastoral rank from the Chief Shepherd, to
bind and loose, shut and enclose in his earthly fold. The constant
remembrance of these things might both kindle zeal and repress
presumption; for, though the office be “but a little lower than the
angels,” how can we forget that it is intrusted to frail and erring
men? The train of thought suggested by a retrospect of these remarks
is, that the erection of our enduring Church was always the hopeful
predestination—the original intent of God; that three periods of
revelation absorb the spiritual history of man: the simple worship
of the patriarchal times; that rudiment of religion, the particular,
but mutable and transitory, covenant of Moses; and the catholic
faith which we confess. In this last inspiration, all doctrine and
usage, stationary and complete, are final; and we approach in this
concluding dispensation the threshold of eternity; and the text has
announced the prophecy of the Revealer, that the official existence
of its ministers shall expire only with the close of time. Local
illustration of this durability is extant in our own ecclesiastical
records. What changes have glided over the land since these towers
of the past were set upon our hills, the beacons of the eternity
whereto they lead! What alternations of poverty and wealth, of
apprehension and hope, have visited those who have served at their
altars! times of vigour and decay! And yet we have assembled this
day to exhibit our adoration to the one true God, and Jesus Christ
whom He hath sent, in this surviving sanctuary “grey with His name”;
but the voice of history, that prophet of the past, affords us full
assurance of hope for the future continuance of our beloved Church.
Vicissitudes may approach, but not destruction; external attack, but
no intrinsic change! Whatsoever the hand of sacrilege may perpetrate
on the temporal fortunes of the Church of England, these are
accessory but not essential to her spiritual existence. Howsoever
she may be despoiled of her earthly revenues, though silver and gold
she had none, there would be much, apostolic and sacramental, that
men must seek at her hands; and with the memory of Him who uttered
the consolation of the text, we confide, that, while England shall
bear that name, in the imagery of the Psalmist, “The sparrow will
find her a home, and the swallow a nest where she may lay her young,
even thine altars, O Lord of Hosts, my King and my God!” Because He
will be with us in the control and guidance of human events, for all
power is given unto Him in heaven and on earth; with us in the
general anxiety of His providence and the particular interference of
His aid, since the Chief Shepherd must keep the watches of the night
over His earthly fold; with us in the issues common and ministerial
of His most Holy Spirit, which is in continual procession from the
Father and the Son—Lo! He is with us always, even unto the end of
the world!

------------------------------------------------------------------------

Footnotes

-----

Footnote 1:

The poem, “Pompeii,” has been reprinted in his _Echoes of Old
Cornwall_, _Ecclesia_, etc.

Footnote 2:

Throughout this memoir, wherever an asterisk accompanies a name it is
for the purpose of showing that the real name has not been given,
either at the request of descendants, or because relatives are still
alive.

Footnote 3:

“The Cornish Fathers,” in Mr. Hawker’s _Echoes of Old Cornwall_, 1846.

Footnote 4:

St. Juliot, who has left her name near Boscastle.

Footnote 5:

“Dixit S. Movenna: Melius, ut illi subtulares imponantur in
profundissimum branum (? barathrum) pro quibus nunc absentiam sentimus
Angelorum! Vocata itaque una ex sororibus Brigna et aliis cum ea ex
sororibus, dixit eis: Ite! illos subtulares in aliquo profundo
abscondite.”

Footnote 6:

I do not myself believe in the story of the finding of the papers by
Mrs. Hawker.

Footnote 7:

To Beville Grenville, Esq., dated July 18, 1621.

Footnote 8:

George Lord Lansdown was son of Bernard Grenville, son of Sir Bevil.
Bernard, who died 1701, had three sons, Bevil, George and Barnard; and
Barnard had two sons, Barnard and Bevil, and Mary, a daughter, who
married Dr. Delany. Bevil, the son of Barnard, is the nephew to whom
this letter is addressed.

Footnote 9:

Denys Grenville, Dean of Durham (born February, 1636), was son of Sir
Bevil. He was a nonjuror, and so lost his deanery: he retired to Rouen
in Normandy, and there died, greatly respected.

Footnote 10:

A picture of old Stowe is in the possession of Lord John Thynne;
another in that of Rev. W. W. Martyn of Lifton and Tonacombe.

Footnote 11:

There is one such not far from Morwenstow, in the parish of
Kilkhampton.

Footnote 12:

He was formerly governor of the lunatic asylum at Bodmin, and
afterwards clerk of the Board of Guardians, and in turn Mayor of
Bodmin. Being very fat, he had himself once announced at dinner as
“The Corporation of Bodmin.” A memoir of Mr. Hicks, and a collection
of his stories has been written by Mr. W. Collier, and published by
Luke, Plymouth.

Footnote 13:

This is inaccurate. There is scarce a cliff along this coast which has
not its pair of choughs building in it. On the day on which this was
written, I went out on Morwenstow cliff, and saw two red-legged
choughs flying above me. A friend tells me he has counted six or seven
together on Bude sands. The choughs are, however, becoming scarce,
being driven away by the jackdaws.

Footnote 14:

_Standard_, 1st September, 1875.

Footnote 15:

Tamar in Cornish is Taw-mawr, the great water; Tavy is Taw-vach, the
lesser water.

Footnote 16:

Tonacombe was panelled by John Kempthorne, who died in 1591. The
panelling remains in three of the rooms, and the initials J. K. and K.
K. (Katherine Kempthorne) appear in each. The date is also given,
1578, on the panelling. In the large parlour on two shields are the
arms of Ley quartered with those of Jordan and Kempthorne impaling
Courtenay and Redvers. Prince, in his _Worthies of Devon_, gives a
notice of Sir John Kempthorne, Kt., who put up this panelling. He is
buried in the Morwenstow Church, where there is an interesting incised
stone to his memory under the altar. His wife, Katherine Kempthorne,
daughter of Sir Piers Courtenay of Ugbrook, is also buried there.

Footnote 17:

The date is on a scroll, which is in a hand descending from the
clouds, upon one of the bench-ends. Benches and screens are of the
same date. The Morwenstow screen has been removed at the recent
miserable “restoration.” The wreckers are not extinct in Cornwall,
they call themselves architects and fall on and ravage churches.

Footnote 18:

This, as has been already shown, is an error; he confounded St.
Morwenna of Cornwall with St. Modwenna of Burton-on-Trent. At the
“restoration” frescoes were discovered throughout the church; all but
one were wantonly destroyed.

Footnote 19:

_Ancient Crosses in Cornwall_, by J. T. Blight. Penzance, 1858.

Footnote 20:

The mysterious sisters really lived and died in North Devon. Mr.
Hawker transplanted the story to St. Knighton’s Kieve. Any attempt in
prose or verse to associate these sisters with Glennecten he
afterwards resented as a literary theft.

Footnote 21:

_Ecclesia_: a volume of poems. Oxford, 1840. Really, the church of
Forrabury on the height above Boscastle, which is a hamlet in the
parish of Forrabury.

Footnote 22:

A clergyman on whom he had calculated for his assistance in his
services.

Footnote 23:

_Footprints of Former Men._ I have followed Mr. Hawker’s tale closely,
except in one point, where I have told the story as related to me in
the neighbourhood differently from the way in which he has told it.
Coppinger was really an Irishman, with a wife at Trewhiddle, Cornwall,
by whom he had a daughter, who married a son of Lord Clinton. He gave
as her portion £40,000. Trewhiddle is near St. Austell.

Footnote 24:

A fact: the shirt was secured.

Footnote 25:

The handwriting of this letter is very shaky, and different from the
usual bold writing of the vicar.

Footnote 26:

_Footprints of Former Men in Far Cornwall_, pp. 182-221.

Footnote 27:

A copy of verses to Mr. Hawker, thanking him for his conduct, was
written, printed and circulated in Arbroath. They are by one David
Arnott, and dated 13th Oct., 1842. They are of no merit. They end
thus:—

Such deeds as thine are registered in heaven,
And there alone can due reward be given.

Footnote 28:

A man present on this occasion tells me that the recovery of the body
took place on a Monday, and not on a Sunday. Mr. Hawker had daily
prayer in his church.—_S. B.-G._

Footnote 29:

With cross going before him, in his surplice, reciting psalms.

Footnote 30:

The boat is rotted nearly away, the bows alone remain tolerably
entire.—S. B.-G.

Footnote 31:

Alas! here the wrecker has been at work. There were carved bench-ends
with curious heads, technically called poppy-heads, but unlike any I
have seen elsewhere, unique, I believe. These heads have been cut off,
thrown away and the bench-ends stuck against the screen. The seats are
now of deal.

Footnote 32:

Mark vii. 21; _cf._ also Prov. xxiii. 6, xxviii. 22; Matt. vi. 23;
Luke xi. 34; Matt. xx. 15.

Footnote 33:

How a thing can be “chronicled in a myth” is not easy to understand.
Myths not infrequently get recorded, not chronicled.—_S. B.-G._

Footnote 34:

This sermon is given approximately only. Mr. Hawker always preached
extempore. It is a restoration; and a restoration from notes can never
equal the original.

Footnote 35:

Afterwards Lord Portsmouth.

Footnote 36:

Four lines in the last verse I have supplied, as the copy sent me was
defective.—_S. B.-G._

Footnote 37:

There is considerable doubt as to the origin of the name Sangraal,
Sangrail or Sangreal. It has been variously derived from Sang-réal,
True Blood, and from Sanc-Grazal, the provençal for Holy Cup. The
latter is the most probable derivation.

Footnote 38:

On 1st Oct., Lammas Day, the eucharistic bread was anciently made of
the new corn of the recent harvest. This custom Mr. Hawker revived.

Footnote 39:

_Institutes_, lib. ii., c. 2, sect. 12.

Footnote 40:

_Ibid._, sect. 18.

Footnote 41:

Note in _Ecclesia_, 1841.

Footnote 42:

Then returned to Yorkshire.

Footnote 43:

In the previous month, October.

Footnote 44:

The photographs taken on this occasion were by Mr. Thorn of Bude
Haven. The most admirable one is of Mr. Hawker standing in his porch
to receive visitors. He was, however, afterwards taken by Mr. Thorn at
Bude, with his wife and children. That of him in surplice and stole is
by Mr. Hawke of Plymouth.

Footnote 45:

Through the kindness of Mr. Hawker’s relatives, I have been furnished
with every letter that passed on the subject of his death, and
reception into Roman communion. In not one of them is it asserted that
he asked to have Canon Mansfield sent for: the last expression of a
wish was, that he might go back to Morwenstow.

Footnote 46:

_De Baptismo Adultorum_: “Amentes et furiosi non baptizentur, nisi
tales a nativitate fuerint: tunc etiam de iis judicium faciendum est,
quod de infantibus atque in fide Ecclesiæ baptizari possunt. Sed si
dilucida habeant intervalla, dum mentis compotes sunt, baptizentur, si
velint. Si vero antequam insanirent, suscipiendi Baptismi desiderium
ostenderint, ac vitæ periculum immineat, _etiamsi non sint compotes
mentis, baptizentur_. Idemque dicendum est de eo, qui _lethargo_ aut
phrenesi laborat, ut tantum vigilans et intelligens baptizentur, _nisi
periculum mortis impendeat_, si in eo prius apparuerit Baptismi
desiderium.”

Footnote 47:

Dens, _Theologia Moralis et Dogmatica, Tract. de Sacramentis in
Genere_, §45: “De iis, qui quandoque habuerunt usum rationis, sed jam
eo carent, judicanda est dispositio secundum voluntatem et
dispositionem quam habuerunt sanæ mentis existentes. Observandum
tamen, quod, si aliquando habeant lucida intervalla, tunc Sacramentum
eis non sit ministrandum extra necessitatem, nisi dum mentis compotes
sunt.”

Footnote 48:

I have omitted from this edition some controversial matter that has
ceased to be of interest.

Footnote 49:

In this letter occurs the expression: “Since I did engage myself by my
word, which I value above all worldly wealth, and will not breake it
for an empire”.

Footnote 50:

In this letter occurs the expression: “Let me hear a Saturday night
whither the picture came home safe, and did scape the wett”. This
seems to refer to his portrait of same date, now in possession of Rev.
W. Waddon Martyn.

Footnote 51:

This letter ends with the following sentences: “‘To fear God, and
honour the King,’ were injunctions so closely tack’d together that
they seem to make but one and the same command; a man may as well
pretend to be a good Christian without fearing God as a good subject
without honouring the King”.

“‘Deo, Patriæ, et Amicis,’ was your great-grandfather, Sir Bevil’s
motto—in three (? these) words he has added to his example a rule,
which in following you can never err in any duty of life. The
brightest courage and the gentlest disposition is part of Lord
Clarendon’s character of him; so much of him you have begun to show us
already; and the best wish I can make for you is to resemble him as
much in all but his untimely fate.”

------------------------------------------------------------------------

Transcriber’s note:

○ The inconsistent spelling of the Grenvile or Grenville surname and
the Bevill and Beville forename has not been changed.

○ Missing or obscured punctuation was corrected.

○ two unpaired quotation marks were left as printed.

○ Typographical errors were silently corrected.

○ Spelling and hyphenation were made consistent only when a
predominant form was found in this book.