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testimony where other lips are shut and other tongues are able us to use it lawfully, remember that we are acting in still.

the sight of Him who cannot be deceived, and not simply in I want to chase away everything that is un-lovely from the the sight of fallible man. He who remembers this will be

I work-a-day world. But can we be good in this ordinary life that we are living? We can. What does that passage in guilty of no meanness, nor will he seek for any evasion of the our Lord's last prayer mean? “I pray not that thou would'st law ; but, by looking to its spirit as well as to its letter, he take them out of the world, but that thou would'st keep them will honestly endeavour to comply with its intentions. The from the evil." We need not

authority of justice is established in our hearts by its charac“Seek to winı ourselves too bigh,

ter. We are bound by law to respect the rights of othersFor simple wen below the sky.

by natural law-and to render unto all their due, but it is The trivial round, the common task, Will furnish all we ought to ask.

for human law to define what that right and due shall be. Room to deny themselves, a road,

It is, in short, the dictate of natural justice that we should To lead us daily nearer God.”

conform to the established regulations of things that, prior to If we could be detained on the mountain top to-morrow, legal definition, were indefinite, and that we should practice we should be there without the Master. There is work to be that which is right, not only because it is commanded, but done, and where that work is, there His Providence assign3 practice that which is commanded because it is right. How us our station, and God expects to meet us there to morrow and not here. Thers are some who speak in such sorrowful important is the place that law holds amongst us. Every tones on the Sunday, that one would think when the gas is member of the State has relations to it, and is subject to its turned out, and all the congregation dispersed, that the operations. All our intercourse with one another is regumaster of assemblies had said, “ Farewell ! until we meet on lated and confined by law, and he who would live intelligently the mountain top of next Sunday.” Is it so ? Am I to go ought, surely, to know something of these rules to which he through the six days drearily and wearily, and pick my way must submit himself

, and under which he must spend and without His presence and guidance ? Must I wait six days direct his life and conduct. How desirable then that he before I renew my acquaintance with Him? Ah! no. He is with us all the time." Christ who was Himself the carpen should know something of the principle upon which these ter's son, is with us, to sweeten our life, and lessen our care. rules are based. Especially is this important in a country And so Christ's word to this man is —"Go home to thy where almost every citizen has some voice in making those friends, and tell them.” The man goes, he himself is the laws, or in choosing the representatives to whom are context, the sermon, the logic, the illustration. The account then fided the making of laws, and is frequently summoned to runs thus, “and all those did marvel.” It would have been a marvel if they had not, and let us hope, dear friends, that juries where he is concerned in the administration of law in some who would not accept the Master, from what they saw ten thousand ways, in personal and public relationships. The and what they heard on His visit, yet came to know Him later citizens of a free State must deal with law. But a knowledge on, and in their hearts bowed at His feet in penitence, and of the law is by no means sufficient to equip a man for his received the words of sweet forgiving love. Let us in our social duties ; it is necessary that he should have some knowhome-life bear His message. Let us tell the story of con- ledge of the principles of right conduct, for the law, by no verting grace. Let us begin the work which God's providence assigns, and labour diligently in the round of opportunity that nieans, embraces every sphere of life, nor does it control God presents to us.

every possible action. There are many things which a man By-and-by we shall see some gems gathered as the ought manifestly to do, and yet which, if he does not do, the reward of our labour that shall shine in His diadem for State has no right to punish him for his neglect. On the evermore.

other hand, there are many things which a man does, which

he ought not to do, and yet the State cannot punish him for The Rev. H. Monk, M.A., Chaplain to the High Sheriff of doing those things. Lancashire, at the Cathedral, Sunday morning, January 21st,

Let the law be ever so good, ever so perfect, it is insuffi

cient unless a man use it lawfully. 1883.

Its restraints must be supplemented, and that not only by “But we know that the law is good, if a inan use it lawfully, knowing morality but by religion. this, that the law is not made for a righteous man, but for the lawless No man of intelligence can ignore the part which religion and disobedient.”—1 Tim. I., 8.b and part of 9ia verse.

has occupied, and does occupy, in influencing the conduct of

It is true that men famous for ability and learning



The being

ation of the law, the Mosaic law, to law in the abstract, of God, or the foundation of any religion whatever. to that law wbich is law in its essence and principle. I these are exceptions; and men who take up this position put claim, therefore, that it is proper to give this application to themselves outside some of the most pressing questions affectthe maxim of the text, the law will be obeyed if men desire it ing humanity. loyally in their hearts, and strive to keep it—" if they use it There are certainly pressing upon these men, a larger numlawfully." It is far from being true that the law will be ber of men of greater power and wider influence than themequally obeyed when men are governed only by the fear of selves, who have strenuously upheld their belief in God and punishment. There are many cases in which the law may the recognition of the relation in which man stands to his be broken without detection ; there are many ways in which Creator. the spirit may be violated without the letter being infringed, Some of you may have read that story of the man who sold so that if a man be not deterred by his conscience he may, in his shadow to the Evil One, and the fable shews how that such cases, break the law with impunity. We must, to en. I which seemed to be a very trivial loss indeed, made his life

upon him.

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miserable and wretched,-how he was the terror of his fel- in the past are to be avoided in the future, those who deal lows, and was shunned and avoided because of the shadow. with law must not be such as those whom St. Paul describes lessness of his life, and that he had no comfort except in in the verse preceding our text: “Desiring to be teachers of dark places where no light could shed its beautiful beams the law, understanding neither what they say nor whereof

Is not the state of those men who deny the ex- they affirm;" they must rather be like Daniel, “ in whom istence of God, or His claim upon them, something like the was the spirit of the Holy God." shadowless man? They appear to forget that shadow is the Religion and conscience bear an important part in the in. direct consequence of light,—that there is shadow only where vestigation of every case in which the laws have been broken light streams upon them, and so, like the man in the story, --the interpretation of contracts, the fulfilment of trusts, the they must leave the sunshine and find their happiness only adjustment of family differences, the reconcilement of enemies ; in gloom and night.

and there are numerous other occasions which call for legal Religion, my brothers, is human; it is one of the chief skill, and furnish also abundant room for a totally different distinctions between a man and a brute. Do not neglect it, quality to the legal acumen or a knowledge of precedents and or you will not be all that your manhood and your woman cases, and for a finer faculty than that which will condnct & hood will, and ought to be.

case to a triumphant verdict. The Christian lawyer is most It is a primary factor in the lives and actions of men. valuable not only to his clients, but to society at large. I do Men do things, and abstain from doing things on religious not mean the man who figures as a philanthropist, or who grounds. It is a plain fact that numbers of men in every takes a leading part in the religious world ; I mean the man age and every nation have been moved by an unseen and who relies not only on a lawyer's judgment, but who seeks mysterious power, controlling them to make efforts opposed that which is best for every one of us, and best for all

. to all natural instincts of their being. The history of man is There is a certain sacredness about justice when administered largely a history of his instincts and sensibilities. Seeing by those whose lives are the best illustrations of the laws that character is so largely moulded by religion, do you think which they maintain. A law cannot be rightly administered & man can act as a maker or administrator of the law, unless by him who fails in his character as a man. A judge is in he knows something of the nature and power of law as one some sense God's vicegerent, and he feels that he is invested of the powers of life? The requirements of religion to be with the sorrowful power of repressing evil, and, to some studied, must be possessed by the man who professes to be a extent, the reformation of the evil doer. Christian himself. The lawyer, least of all, can dispense with What we want is a justice which proves its divinity by its

Most cases with which he has to deal, in a large good works, and which may be seen and felt by all men— measure have some relation to religion. Religion is one of justice that will establish righteousness and banish evil, but those things which a man not having it cannot understand, yet, which is not in private guilty of conduct which will not and cannot gauge its power. What he would call folly is bear the light of day. If the private life of the exponents of wisdom higher than the wisest; what he would despise as law is not what it ought to be, how can the counsel and the fanaticism is the supremest grace. If without faith, a lawyer, court, the bench and the bar, conduct law in decency and who has been appointed to further the ends of justice, will good order? Ought not those words of the Apostle to be on often become the ally of the evil doer and the oppressor of the lips and hearts of all such : “ Thou, therefore, that the righteous. This cannot fail to be apparent if we turn for teachest another, teachest thou not thyself? Thou that a moment to the relation between religion and law. Religion preachest thou shalt not steal, dost thou not steal ? Thou that in this country is established by the State—not only the sayest a man shall not commit adultery, dost thou commit Church of England, but every Church and sect is recognised adultery? thou that abhorrest idols, dost thou commit sacriby the law. From the moment any congregation or sect lege? Thou that maketh thy boast of the law, through breakproceeds to hold property in common, the law takes cogni- ing the law, dishonorest thou God.” zance of its existence. Their contracts are liable to be Civil law is only a part of the wider and greater law of confirmed or set aside in the course of law. In view of such religion, and those words seem to search out the hidden things, how can the lawyer who has no knowledge of the secrets of our life. Religion is the corrective of law. Law is faith deal with matters affecting the faith? How if, like right if we use it lawfully; in other words, if we bring in Gallio, he knows nothing of these things, can he justly act Religion to the aid of Law. Religion has only had one suit, otherwise than Gallio did, who declined to judge of such it has been well said, and that has been settled long ago by matters, and drove the litigants from the judgment seat. the incarnation of Jesus Christ, the Son of God, who has Not to mention some conflicting ecclesiastical judgments in reconciled all men to the Father. All men are one in Christ our own day—for indeed that would hardly be seemly on the Jesus, who has brought all things to man. He has refused present occasion—I would ask you to remember what blunders to be a partisan. When He was on earth He refused to the State has made in the past in dealing with religion. It determine the rival claims of two brothers, and took the was because there was so much bigotry and superstition opportunity of teaching men a lesson against covetousness. existing in the days gone by, and because those who made the religion of Christ was made not merely for the narrow the laws were ignorant of the spirit of religion, that so many sphere of the law, but for all men and for all time, and we harsh laws were passed. Our errors may not be as great as must learn to conform our actions thereto, and thoughtfully theirs, but we may as readily pass laws opposed to the best and nobly try to apply the right judgment; and when He interests of man, and opposed to the truest progress of our shall appear we shall be made like unto Him, for we shall see race, if not religious ourselves. If the mistakes committed Him as He is.



The Pulpit



which historical periods must be defined. The effects of the Reformation, again, are to the historian something which was, for the most part, gradual and indirect, and which was, to a great nt, such as the chief agents in

the Reformation itself, by no means intended or expected. SATURDAY, JANUARY 27, 1883.

He sees also that neither the causes nor the effects of the
Reformation were at all confined to those countries where

Protestantism finally prevailed, but that the era of the

Reformation was as much a marked era in Roman Catholic countries as in Protestant countries. He sees that formal

religious changes were not all, but that those formal "HERE is nothing which ignorance so much dreads, religious changes were largely influenced by events with

and nothing in which real knowledge so much which they had no immediate formal connection. As delights, as an exact definition of terms used. It is so regards the legal aspect of the case, he remembers that all very convenient for half-knowledge to take refuge in a Parliaments are of equal authority, and that all the laws word which sounds as if it meant something, but which, that they pass are of equal force. as actually used, really means nothing. It is rather A law, or canon, or proclamation passed under Henry, unlucky that the most striking illustration of this tendency Edward, or Elizabeth has exactly the same legal force as just now is to be found in a matter of theological contro- an ordinance of the same class passed earlier or later. versy. What is the meaning of the word " Inspiration?" He sees that, however great may have been the theological

“ This question is wholly distinct from any question as to changes which took place, nothing took place to destroy the origin, authority, and infallibility of the Old or New the personal continuity of the English Church before and Testament. The use of the word is held to be absolutely after the Reformation. Be the changes good or bad, they

. necessary for any one who would maintain a character for were changes in a certain already existing society, not in orthodoxy, but it sometimes seems as if, provided a man any sense a transfer from an old society to a new one. only uses the word, he is at liberty to attach to it almost He sees that the so-called Reformation was, in England any meaning he pleases. And the strangest thing is, that at least, not one act, but a series of acts, a series of the word thus imposed as a shibboleth is not used in any changes, which, doubtless, were closely connected in their technical sense in any formulary of the English Church causes and in their effects, but any one of which might In the only passage where it is found in the Prayer-Book conceivably have taken place without the others. He sees it is used in a sense not peculiar to Prophets and that by the end of the Reformation period the world was Apostles, but applicable to every Christian man what in a very different state from what it had been at its soever. It is clear that, as the words “Inspiration of beginning, but he knows of no particular point of time Scripture” nowhere occur in any authoritative ecclesias- which forms a distinct limit between things before it and tical document, they cannot have any fixed technical or things after it, so that things before it and things after it legal meaning. Yet they are constantly used as if they are to be looked at with quite different feelings. And he had some meaning universally received, whereas, if you sees that in this great controversy, as in all others, there come to examine those who use them, hardly any two were elements of right on both sides. He has, doubtless, mean by them exactly the same thing. Of course, this his own convictions, religious as well as historical, which proves nothing as to the truth or falsehood of any of the determine him to throw in his own religious lot with one various doctrines on the subject. The opinions of Dr. side or the other; but he knows enough of what was good Pusey and the opinions of Bishop Colenso can equally be and evil in both parties, at the same time, to hinder him set forth without employing the word Inspiration. We from becoming a fanatical partisan of either side. quote the instance wholly as an example of the way in the popular English notion of the Reformation is somewhich people take refuge in a word which is really mean- thing quite different. In the popular mind the Reformaingless, and feel a sort of comfort and safety in using it, tion is not a period, but an event. Such a thing happened while either unable to define it or altogether differing as before the Reformation ; such another thing happened to its definition.

after the Reformation. The events of thirty years or more To move from the dangerous region of pure theology to are jumbled together as if they had happened all at once. the perhaps not safe, but certainly safer, ground of ecclesi- The Reformation is talked of as if it were one thing the astical history, we would ask what is the meaning of the event of a few weeks or months—like the Restoration or phrase, “ The Reformation"?

” The historian uses the the Revolution. Of course, a great many of the people word, quite harmlessly, to express the leading character who talk in this way do, in a certain sense, know better. of a certain period, which may be distinguished from other it is the old story of knowing but not realizing—not pracperiods as one of great and lasting ecclesiastical changes. | tically acting upon knowledge possessed. If you come to He uses it, as he uses other expressions of the like sort, examine them, they do in a manner know that the events with a very intelligible meaning, but with a meaning in which go to make up the Reformation were scattered over itself not capable of any distinct definition. With him, in a considerable number of years, and were the acts of short, the Reformation is not an event, but a period ; and various persons of widely different characters, motives, it can be, therefore, defined only in that vague way in and ways of thinking. But they do not practically carry

their knowledge about with them. They will allow them. Book and other formularies as they stand, yet there can be selves to think and talk of the Reformation in that vague little doubt that, as the price of retaining England in his and inaccurate way which is simply meaningless. The obedience, any sensible Pope would have allowed very Reformation, as they speak of it, is one distinct event large changes-changes probably quite as large as Queen which separates everything before it from everything after Elizabeth personally wished for. Though we can hardly it. And yet, when one comes to ask them what they fancy the introduction of our Prayer-Book and the acmean by the Reformation, they mean all sorts of different companying changes within the wall of a monastery, yet things. Sometimes it is the rejection of the Pope's most certainly the abolition of monasteries has not had, in supremacy; sometimes it is the dissolution of the monas- other countries, any tendancy to bring about the like teries; sometimes it is the putting forth of the English changes as its necessary or probable consequence. Prayer-Book and Articles.

Altogether, the three events, some years apart from one Now, the points of connection between these things are another, which, together with some other events, are obvious. They all, in a certain way, fall into one another; jumbled together in the common notion of the Reforma. they all form links in one chain of events; they were all tion, have no sort of formal connection; any one of them alike necessary to bring about the state of things which might have happened without the other. marks the end of the sixteenth century, as contrasted with And yet there is a distinct and real connection among the state of things which marks its beginning. But the the three things. The popular mind, as usual, is not points of distinction are no less obvious. There is no wholly wrong. As almost always happens, it has got hold legal, formal, or necessary connection between them. It of half a truth. It exaggerates and confuses, but it in

. was not likely that they should have happened as three stinctively feels a real connection. Though, of the three quite independent events in distinct ages; each had, no events which we have been speaking of, not one formally doubt, a latent tendancy to bring on the other, but not implies any other, yet, in a time like that, an age of change one of the three necessarily implies any other of the three; and controversy, it was pretty certain that any one of them there is no contradiction in supposing any one of the three would, before long, lead to the others. Henry the Eighth's to have happened, and the other two not to have happened. religion, Popery without the Pope, would have had a much The rejection of the Papal supremacy and the substitution fairer chance of lasting permanently in the days of Henry II. of that of the King, was simply carrying out in its fulness When the Protestant controversy was afloat in the what English Kings and English Parliaments had been world—while, everywhere out of England, the Pope was partially attempting for ages. Henry VIII., in fact, did rejected by all Protestants, and by none but Protestants, very little more than carry out the scheme of Henry II. it was hardly possible that England could long retain her The changes did not, in theory, involve any breach of isolated position, rejecting the Roman obedience and yet communion with those Churches which still retained their clinging to all Roman doctrines. When men had ventured obedience to the Roman See, still less did it involve any to set aside so venerable a principle as the Papal authority. change in doctrine, discipline, or ceremony. In fact the it followed, almost necessarily, that they should soon vensystem of Henry VIII.-the system which, there can be ture to use their own judgment upon other tenets hardly no doubt, expressed the wishes of the vast majority of more venerable. contemporary Englishmen-cannot be better described In this way the three things have a close connection; than as “ Popery without the Pope.”

the Reformation though not a single event, is a chain of It is all very fine to talk about " Gospel-light flashing events, not indeed formally implying one another, yet none from Boleyn's eyes," when it is certain that Anne Boleyn the less practically leading to one another. Still the died in the belief of the same dogmas and the practice of popular confusion is one most carefully to be avoided. It the same ceremonies as Katherine of Aragon herself. As is a confusion which sometimes penetrates to the very for the Monasteries, their dissolution was, as the event highest quarters. Even in judicial pleadings and decisions, proved, a very likely form for the exercise of the Royal we sometimes hear the Reformation spoken of as someSupremacy to take, but there is no formal connection thing distinct and special, as if a statute or canon passed between the Dissolution and the casting off the Pope's | about the middle of the sixteenth century had some sort authority. The English Abbots and Priors accepted the of mysterious efficacy, and was entitled to some sort of King's supremacy with the rest of the clergy, and, on the greater respect than a statute or canon passed earlier or other hand, some monasteries had already been suppressed later. Yet, most certainly, a statute of Edward VI. is of in England by the Pope's authority, and monasteries have no greater force than a statute of Edward III., or of since been largely suppressed in other countries which George IV. In all three cases the only question is whether the have at least not formally cast off the Roman obedience. statute is still in force, or whether it has been repealed by The English Prayer-Book, again, and the other changes some later statute. in doctrine and ceremony could not, in their fulness, have We remember a very eminent Judge rebuking a counsel been established without the rejection of the Pope, but for what he called speaking disrespectfully of Archbishop they were by no means necessary consequences upon that Cranmer. The Counsel's language was simply fair critirejection. The rejection of the Pope was the work of the cism, such criticism as no one would have quarrelled with whole nation ; the doctrinal and ceremonial changes were had it been applied to Thomas Arundel or Thomas at first undoubtedly the work of a minority. On the other | Tenison. But Thomas Cranmer was, in the Judge's eyes, hand, though no Pope could have allowed our Prayer. I something more than a great ecclesiastical official, whose


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regular official acts were, like those of Arundel or Tenison, Melbourne appointed him Commissioner of Greenwich Hospital. He good in law unless set aside by some higher authority. became Vice-President of the Board of Trade in the following year, He was a Reformer, and a Reformer is, in the popular Judge- Advocate in 1841, Master of the Mint in 1846, and Ambassador mind, next door to an Apostle. This is mere confusion to the Court of Tuscany in 1850. He died of an attack of gout in the a superstition. The gradual changes of the sixteenth stomach at Florence, on the 23rd of May, 1851, in his 59th year. century were of the highest moment, but it should never From the time of his entrance into the House, be rapidly rose to be be forgotten how gradual they were, and it must never be one of its first speakers, and, at one time, had no rivals with the excepsupposed that the agents in those changes were some tion of Lord Stanley. He has been described as “the most brilliant specially gifted race of mortals, to be exempted from those and imaginative speaker, and the most accomplished rhetorician in the laws of legal and historical criticism which we freely apply House of Commons in his day.” He was small of stature, and delicately to those who went before them and those who came after formed. He had a broad forehead, small, finely chiselled lips. and them.

piercing eyes.

These last were very striking features, and gave a marvellous attraction to his countenance. “Nature," wrote Christopher

North, " bas given him as fine a pair of eyes as ever graced human bead, PARLIAMENTARY ORATORS. .

large, deeply set, dark, liquid, flashing like gems, and these fix you like a basilisk, so that you forget everything else about him." His action was

violent and eccentric, and indicated the greatest earnestness. “It was XII.-RICHARD LALOR SHEIL.

not like any other man I had ever heard making a speech ”; said Cobden

in 1842," he seemed like one possessed.” RELAND has ever been the cradle of orators. This fact is partly Sheil was far less of a practical speaker than O'Connell. The great

explainable by the temperament of the Irish race, but no doubt the point with the latter was to convince bis audience, and he cared little wrongs which that unbappy country has suffered at the bands of an when he was stating a truth whether it was embellisbed or not. “A alien power, bas had something to do with the circumstance. The burn. great speech,” he used to say, “is a very fine thing ; but, after all, the ing sense of injustice wbich Irishmen of many generations have felt, verdict is the thing." Sriel complained of him that "be often threw has taught Irish patriots to speak with impassioned eloquence, and thus out a brood of sturdy young ideas upon the world without a rag to cover the political arena has been adorned in past times with Irish orators them.” That is the last thing wbich anyone would have thought of possessed of thrilling powers of speech. A later generation of Irishmen saying about his own speeches. His young ideas were sent into the has learned to rely upon obstruction, rather than apon eloquence, but in world overloaded sometimes with finery, bedecked with a splendour former days there was scarcely a period when an Irishman was not wbich did not always become them. amongst the foremost orators of the House of Commons. Amongst

Yet bis power was undeniable, and his oratory contained features of a these gifted representatives of the Sister Isle was Richard Lalor Sheil.

very striking and impressive kind. “Two very high excellencies," says Sheil was born on the 17th August, 1791, at Drumdowney, bis father, Mr. Lecky, 'he possessed to a pre-eminent degree—the power of combining Edward Sheil, being a retired merchant, who had made a considerable extreme preparation with the greatest passion, and of blending argu. fortune some years before at Cadiz. The family removed to a house

ment with declamation. There are very few speakers for whom it would situated on the left bank of the Suir, near Waterford, soon after the be possible to cite so many passages with all the sustained rhythm and birth of the future statesman, and it was in the midst of the beautiful flow of declamation, yet consisting wholly of condensed arguments. He scenery of that neighbourhood that young Sheil received his first impres.

was a great master of irony, and, unlike O'Connell, could adapt it either sions of life. He went through the course of education which well-born

to a vulgar or to a refined audience. He bad but little readiness, and young Catholics were accustomed to receive. Havivg learned the almost always p epared the language as well as the substance of his radiments of French and Latin from a French Abbé, be was sent to speeches ; but he seems to have carefully followed the example of Cicero Kensington House School, London, and afterwards to the Jesuit College in studying the case of his opponents as folly as his own, and was thus at Stoneyburst, at which latter place be greatly distinguished bimself, enabled to anticipate with great accuracy the course of the debate. He and stayed until his seventeenth year. He gained great reputation by was more calculated to please than to move, and to dazzle than to his skill in recitation, notwithstanding the disadvantage from which he convince." suffered, as in after years he suffered as an orator, through baving a

A passage which is often quoted for its stirring and lofty eloquence, is shrill and squeaking voice. From Stoneyburst he went to Trinity College, the famons reply be made to Lord Lyndhurst, when that nobleman, Dublin, and in 1811, having taken his degree of bachelor of arts, he speaking in the House of Commons, charged the Irish with being aliens entered Lincoln's Inn to study for the Irish Bar. While in London be in blood and religion. At the close of the noble lord's speech, Shiel was a great frequenter of debating societies, as he bad been in Dublin, started up :and quickly made his mark there by the power of his oratory, though be

“Where," he cried, “was Arthur, Duke of Wellington, wher: those shewed a tendency, which was never entirely subdued, to indulge in words were uttered ? Methinks he should have started up to disclaim eloquence of a forid and grandiloquent kind. On one of these occasions

them. be was followed by O'Connell, who described bis speech as a flimsy

• The battles, sieges, fortunes that he'd passed' web of sophistry, which was bid beneath the tinsel glare of meretricious ornament.” He was called to the Bar in 1814, and began to write ought to have come back upon bim. He ought to have remembered dramas, some of which were highly successful, though he never wrote that, from the earliest achievements in which he displayed that military anything of a lasting character. llis literary labours, happily, did not genius which has placed him foremost in the annals of modern warfare, hinder him from success at the Bar. By the year 1830 he bad attained down to the last and surpassing combat wbich has made his name such eminence there that he received his silk gown, and in the same imperishable--from Assaye to Waterloo-that the Irish soldiers with year he was returned to parliament, through the influence of Lord whom your armies were filled, were the inseparable auxiliaries to the Anglesea, for the borough of Milborne, in Dorsetshire. In 1838 Lord | English troops.


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