other. I suppose one man agrees to take one society, and one another." "Do you have many of the villagers at the meeting?" "Oh yes: the hall is generally pretty full; but it is altogether a stupid affair. Some of the men say the most foolish things, and then comes the howling and the stamping." "It is time we should be moving," said one of the students, pulling out his watch, "it is twelve o'clock." "Yes, I think we had better be going," remarked another. "Fill up your glasses, we'll have another song before we part," said the host, pulling vigorously at his pipe. "You must sing it then," remarked Burnham. "That I'll do with pleasure," returned Williamson, and he immediately gave them the Irish air of the "Cruiskeen Lawn." Let the farmer praise his grounds, let the hunstman praise his hounds, And the shepherd his dew-scented lawn, But I, more blest than they, spend each happy night and day, With my charming little cruiskeen lawn, lawn, lawn, O! my smiling little cruiskeen lawn. Slanthu gal mavourneen, Augus gramacoulin, Immortal and divine, great Bacchus, god of wine! ate me, by adoption, thy son; In hopes that you'll comply, that my glass shall ne'er run dry, Nor my smiling little cruiskeen lawn. Slanthu gal, mavourneen, &c. And when grim death appears, after a few but happy years, To tell me my glass it has run, I'll say, 'Begone, you knave; for great Bacchus gave me leave To take another cruiskeen lawn.' Slanthu gal, mavourneen, &c. Then fill your glasses high, let's not part with lips adry, And since we can't remain, may we shortly meet again, Slanthu gal, mavourneen, &c. The students, having shown their full appreciation of this Bacchanalian effusion by joining in hearty chorus, and thanking their host for his song, rose to take their leave. "What shall we do with this man?" enquired Williamson. "Let him stay where he is," said Crewkerne. 'Oh, no; he can't stop here all night.” "Do you think he can walk ?" "No, I am afraid not; he is too far gone for that. Halloo, Portman, come, get up; we are all going to bed." "Get a-way-with-ye," said the drunken man; "I know ye, I-know ye." "We are now going to shut up, so you must be going." "Get-out o' the I-know ye." 66 way; Here, man, let's see if you can stand on your pins." "What are ye-about, ye fools? I know-ye." "It's of no use, you see: he can no more walk than fly. The only plan is to carry him to his lodgings; 'tisn't far, that's a comfort." Four of the collegians having offered their services for this purpose, the inebriated student was conveyed to his lodgings and to his bed. The others taking their leave, the party broke up. CHAPTER VIII. CHRISTIANITY A SCHEME IMPERFECTLY COMPREHENDED. Butler's Analogy of Religion, cap. iv., part ii. "IN treating this subject," said the lecturer, "Bishop Butler says-What does he say, Mr. Peters?" "He says he has shown that the analogy of nature renders it highly credible, that should a revelation be made, it must contain things quite different from what would be expected, and such things as appear open to objections: and this being the case these objections lose much of their force.” "What may be alleged against this argument?" "That this is but a partial answer to such objections, at any rate a very unsatisfactory one, as it in no way shows that the things objected against can be either wise, just, or good; and much less does it show that it is credible they are so." "Thank you. In order to meet this allegation and to show distinctly that the things objected against in Christianity are wise, just and good, the bishop applies the same answer as that given to the like objections against the constitution of nature. sufficient answer to objections against the wisdom, A justice, and goodness of the constitution of nature is that it is a constitution imperfectly comprehended; a scheme in which means are made use of to accomplish ends, and which is carried on by general laws; for it has already been proved that it is not only possible but also credible that the things objected against in nature may be consistent with wisdom, justice, and goodness, may indeed be instances of them, and that the constitution of nature may be perfect. If Christianity therefore be a scheme of a similar kind, similar objections against it must have a similar answer. And Christianity is a scheme altogether beyond our comprehension. Mr. Fagan, what does Dr. Butler say at this point?" 66 Why," answered Fagan, "he speaks about the government of God being so exercised, that every one at length shall be rewarded after his deserts, and fraud and violence shall have been of no use whatever. That Christianity is nothing more or less than a particular scheme under this government of God, and is just a means to bring about its completion." "Conducive to it's completion," said the lecturer, correcting him. "I beg pardon sir, what did you say?" "I said," replied the lecturer, "conducive to its completion." "Conducive to it's completion-Well, what I said is about the same thing I reckon, if I understand rightly the meaning of the word conducive." |