matics, logic, and philosophy, he also acquired a proficiency; and made such progress in naval and military tactics, that it was considered he only wanted the opportunity of practising his knowledge, in order to complete it. Nor were his attainments less in religion, whether theoretical or practical; and it was scarcely possible to ask him any question within the reach of human acquirements, to which he could not return a quick and sufficient answer. When his father considered, that he was well grounded in learning, and established in religious principles, he sent him to travel in France and Italy, that he might have the advantages of observation and experience. The person selected to accompany him as his tutor, was Mr. Tovey, a serious and learned man, who had been head-master of the free-school at Coventry. The objects of his journey, however, were blighted by a melancholy event, such as could not have been anticipated by any foresight on their part. Ă slow poison was administered to Mr. Harrington and his tutor, while they were on the continent; and the crime is charged on some Jesuits, who being vexed at their zeal for the truth, and seeing no hope of perverting their minds, endeavoured by this means to destroy them in the body. Mr. Tovey, being advanced in years, and his constitution therefore less able to resist the poison, sank under its power, and died soon after their return home in 1609. But his pupil, being young and robust, escaped with his life; though the effects of the poison became visible in his countenance soon after his return, and brought him to the grave prematurely, about four years after. On the second Lord's day after their landing in England, (having spent the day before with his tutor, in fasting, prayer, and thanks giving) Mr. Harrington received the communion, and gave ten pounds to the poor of the place where they then were, besides forty pounds to be distributed among poor ministers and other pious persons. In acknowledg ment of his safe return (safe so far as he escaped with his life) he gave yearly, by the hand of a friend, the sum of twenty pounds to the poor, exclusive of gifts bestowed on other accounts. There is every reason to believe, that the calamitous event he had met with, was made a means of grace to his soul, and tended to ripen him against his early removal.* It was calculated to affect his mind with a peculiar solemnity, to destroy the vanity of youth, and to act as the loudest warning, that the earthly tabernacle would be dissolved betimes. The remarkable occurrences of his life, as might be expected from his impaired health and premature departure, were few: what is related concerning him, consists chiefly of particular traits of character, and the detail of his daily habits. never He was remarkably conspicuous for sobriety of speech, and purity of mind. His lips were heard to utter any thing unbecoming, which was the more admirable, considering that he was living in a court by no means the best regulated, that of James I. But the spring-time of his life had rapidly merged into autumn, without passing through summer, and the flush of youth had given way under the pressure of slow disease. Yet this cause alone, without divine protection, would not have preserved him from a contagion, to which young minds are especially exposed. He had passed some time in countries where licentious * George Herbert says, in his poem on affliction, Whereas my birth and spirit rather took ness abounded (France and Italy) and where grace alone could have guarded him against its insidious allurements. Indeed, it was remarked, that in those days, travellers generally came back from the continent, deteriorated in their principles; the well-disposed had become corrupted, while such as went out bad returned worse than before. There is a precept in scripture (transcribed in our catechism) which if it were duly attended to by the young, would prove a wholesome preservative from evil, and save them many bitter reflections,-Thou shalt love the Lord thy God with all thy MIND.† In this young nobleman it was strikingly fulfilled; for he took every care to preserve his thoughts undefiled. And as frivolity is one of the avenues to sin, he did not pass away his time in empty gallantries, but chose his company among persons of worth and abilities, devoting himself in a great measure to study. Besides, he carefully kept his body in subjection, being temperate in his food, avoiding feasts, and frequently fasting. He hated idleness and excess of sleep, which, it has been remarked, are the two nurses of uncleanness. He shewed the sincerity of his religion by his love to all pious persons, especially to faithful and laborious ministers, and by his kindness to all distressed Christians. He gave away in charity the tenth part of his allowance, which was a thousand pounds yearly (a much larger sum than it would be at the present value of money) besides of alms and gifts, made in the course of journeys, and on other occasions. For justness of conduct he was very exemplary, and his dealings were always upright and honourable. But what constituted the chief ornament of his many Christian graces, was his genuine, unaffected humility. Such was the outline of his character. We now come to his daily habits of life. His public and private exercises of religion were such as are rarely found in youth, and few aged Christians have been more exact in this respect. He usually rose about four or five in the morning, (for he seldom slept above six hours) and immediately on awaking he proceeded to set his heart in order, as a preparation for holiness throughout the day; thus offering the first-fruits of his heart to God. When he was dressed, he read a chapter in the Bible, and then went to prayer with his servants in his chamber. After this, he passed about an hour in reading some devotional book, to enliven his affections and enlarge his knowledge; of these, Calvin's Institutes and Rogers's Treatises are particularly mentioned, as the works which he had in reading when he was taken with his last illness. Besides this, he prayed apart from the family in his closet; after which he applied himself to some serious study, for three or four hours together, unless he happened to be interrupted by particular business. The rest of the morning was passed in conversation among his friends, in riding, or some other such recreation, (for those which were inconsistent with religion he shunned) till dinner-time.* Thus,' *This and other meals were then taken much earlier than they now are. In the time of Queen Elizabeth, (and the custom had perhaps scarcely altered in that of James I.) the nobility and gentry used to observes his biographer,' he avoided idleness, and prevented temptations, which ensue thereupon ordinarily.'* After dinner he retired to his study, to meditate upon such sermons as he had last heard; or, if he was prevented, he found other moments for that purpose. And so much account did he make of this habit, that he kept it up in his journeys. The rest of the afternoon he spent in business, reading history, or studying naval and military tactics, and mathematics, in which sciences he was well versed. After supper a psalm was sung, and he prayed with his servants. He then withdrew into his study, where he kept a diary, in which he recorded what he had done that day, whom he had offended, what temptations he had met with, and how he had resisted them.+ reviewing his failings, he humbled himself before God; and with regard to such of them as he would have only known to God and his own soul, he recorded them in a private hand, or cypher, which none could read but Harrington himself. Fuller observes, that he was one of the first who began the pious custom of keeping a diary, and that it had since been followed by few of the same rank. He also says, that Mr. Harrington regis On dine at eleven, to sup between five and six, and to go to rest at ten. *Samuel Clarke. He also mentions, that before dinner and supper, there was a psalm, a chapter, and prayer. Whether this was the devotion of the whole household, or a particular exercise before meals, is not specified. 'Sum up at night what thou hast done by day, And in the morning what thou hast to do; Dress and undress thy soul; mark the decay And growth of it: if, with thy watch, that too Be down, then wind up both. Since we shall be Most surely judged, make thine accounts agree. Herbert. tered in it, not the injuries of others done to him, (a work of revenge, not devotion) but his failings and infirmities toward his Master.'* When this was finished, he went to bed; and to prevent the incursion of evil thoughts before sleeping, he made his attendant read a chapter or two to him out of the Bible. This practice he adopted about four years before his death, which coincides with the time of his return from the continent; and it was probably one of the results of the gratitude he felt for his escape. If he happened to lie long awake, he exercised his mind with heavenly meditations, as a preservative from evil.t Such was the routine of ordinary days. On the Saturday night, by way of preparation for the Sabbath, he called himself to account for the past week, humbling himself before God for its failings, and returning thanks for its mercies.‡ *Much has been written on the subject of diaries, but the chief objection to them arises from the abuse of the practice, which is apt to degenerate into a minuteness almost frivolous. Baxter says, At night look back how you have spent the day; not to waste time in writing down all sins and mercies which are ordinary, for the same coming daily to be repeated will turn all to formality; but to have a special thankfulness for special mercies, and a special remembrance for great or aggravated sins, yea, for all that you remember. And quickly rise, by free confession, repentance, and faith, where you have fallen. And so betake yourself to rest, with a holy confidence in God's protection, and the delightful meditation of him, Psalm iv. 7-9.' 'If in the night I sleepless lie, My soul with heavenly thoughts supply; Bishop Ken's Evening Hymn. Baxter has given similar advice with regard to the approaching Sabbath :'Make due preparation for the day beforehand. Let your six days' labour be so despatched, that it may not hinder you; cast off worldly thoughts, and remember the last Lord's day's instructions; and repent of all the sins of the week past; and go in season to your rest.' On the morning of the Sabbath, of which day he was a strict observer, he repeated to his servants his recollections of the last sermons he had heard. Although he maintained a domestic chaplain, still he twice attended parochial worship, preferring public duties to private. If his attendance on the court, or other business, occasioned his being at a place where the word was not preached, he would ride to another place, and that sometimes as far as four miles, rather than lose it. He was deeply attentive to the word of God, both when read and preached, behaving himself as in the presence of God, and listening, not as to the words of man, but of God: shewing thereby,' observes Clarke, that when he came to hear, he willingly laid down his honour at Christ's feet.' After service, he retired for about half an hour, to meditate on what he had heard, and apply it to his own soul. In the evening, he caused notes of both the sermons to be written by two of his attendants, and repeated to the family before supper; and such was his recollection, that he usually remembered more, and could repeat more, than they had written. Then he transcribed the notes into a book, and prayed with his household. To avoid ostentation, or even the appearance of it, he never admitted any, either to the repetition of sermons or prayers in the family, one intimate friend (Sir Edward Harwood) alone excepted. He received the Lord's Supper monthly, and for preparation of heart, kept a fast the day before, at which time he reviewed the diary of the past month, and spent the day in prayer, meditation, and self-examination. He observed, what the state of his soul had been since the last communion, what progress he had made in holiness, what growth he had acquired in grace, and what greater power he had gained over his corruptions.* In this manner, he passed the entire day, and did not come out of his chamber till supper time. Such, it may be remarked, is the legitimate principle of fasting, not a mere abstaining from food, but postponing the refreshment of our bodies to meditation and prayer.† On the morning of the communion, he read over the eleventh chapter of the 1st of Corinthians, in which is contained the institution of that ordinance. To such of his household as were also to communicate, he read a short treatise, shewing the proper way of preparing for it. Besides these monthly fasts, he kept many other days of bumiliation on various occasions. In 1613 his father attended the Princess Elizabeth into Germany, previous to her marriage with Frederic, Count Palatine of the Rhine. Some business connected with the formalities of the marriage detained him in that country, so that he never returned home, but died at Worms, August 24th, the same year. On his death, his son (the subject of this memoir) succeeded to the title, but he did not enjoy it long, as he survived his father but a few months, and died in the course of the year following. The closing part of his life is marked by an act of integrity consistent with his general character. His father had contracted some heavy debts, by a princely style of living, and expences in * One of the best summaries for selfexamination, preparatory to the communion, is to be found in the Catechism, in the answer to the question, 'What is required of them who come to the Lord's Supper?' curred on various occasions, not only private but public, and in which the preceptorship of the princess may naturally have involved him. These his son was desirous of discharging, although it should seem that he was not legally bound to do so, from the property being entailed on himself, and he not having been a party in contracting them. With this laudable intention, he empowered his executrix (who probably was one of his sisters) to sell part, or even the whole of his property, if it should be necessary, in order to pay the creditors with the least delay possible. When the writing was drawn up, being asked according to form whether he assented to it, he answered, Yea, with all my heart; for my honour and my honesty are my nearest heirs.' It would appear, from the circumstances of the case, that this paper was executed, either in his last illness, or under an impression that his time would be very short. * From the beginning of his last sickness he considered his end was approaching, although no one else thought so, and accordingly prepared himself for it. He prayed much himself, and often called for others to pray for him; acknowledged his sins, and frequently declared his trust in Christ, and undoubted hope of salvation by him. He professed with great cheerfulness that he did not fear death, let it come in whatever shape it might; his desire was to be dissolved and to be at home with God. About two hours before his death, he said that he still felt the assured comforts and joys of his salvation by Jesus Christ. And as death drew nearer * Clarke observes, 'his justice, so far as he had occasion to shew it, was very exemplary; he dealt honourably and honestly with every one that he dealt with.' he exclaimed, Oh that joy! O my God, when shall I be with thee? And so, in the midst of these earnest desires, he peacefully and gladly resigned his spirit to God. His death took place, February 27, 1613-14, at which time he wanted two months of his twentysecond year. He was buried at Eston in Rutlandshire, March 31, where his funeral sermon was preached by Richard Stock (minister of All-Hallows, Bread Street, in London) from Micah ii. 1, 2.* "Thus (observes his biographer in allusion to Philippians ii. 16.) was this holy servant of Christ blameless and pure, and the son of God without rebuke, in a naughty and wicked generation, among whom he shined as a light in the world, holding forth the word of life, that he might rejoice in the day of Christ, that he had not run in vain, neither laboured in vain." Fuller calls these two noblemen, the one a pattern for all good fathers, the other for all gracious sons.' Lord Harrington died unmarried, at the age of twenty-two; the title consequently became extinct in his person, and the estates devolved upon his sisters, Lucy, countess of Bedford, and Frances, lady Chichester. The former of these ladies erected a monument to her parents, brother, and sister, at Exton in Rutlandshire,† the original seat of the family; it was executed by Nicholas Stone, an eminent statuary, at an expense of one thousand and twenty pounds. *Richard Stock was a native of the city of York, and educated at St. John's College, Cambridge. He is styled by Anthony Wood, 'a constant, judicious, and religious preacher, a zealous puritan, and a reformer of the profanities of the Lord's day.' He died in 1616. From the similarity of this place in sound to Exon, Lord Harrington is sometimes called erroneously, Baron of Exeter. |