When Inglesant left his brother and walked under the starry sky to his lodgings at Wadham, his mind was ill at ease. He had taken a great interest in Lady Fentham and her husband; indeed, his feelings towards the former were those of an attached friend, attracted by her lively innocence and good nature. He was, as the reader will remember, still very young, being only in his twenty-second year. He was sincerely and vitally religious, though his religion might appear to be kept in subordination to his taste, and he had formed for himself, from various sources, an ideal of purity, which in his mind connected earth to heaven, and which, at this period of his life at any rate, he may have been said faultlessly to have carried out. The circumstances of his youth and early training, which we have endeavoured to trace, acting upon a constitution in which the mental power dominated, rendered self-restraint natural to him, or rather rendered self-restraint needless. It was one of the glories of that age that it produced such men as he was, and that not a few; men who combined qualities such as, perhaps, no after age ever saw united; men like George Herbert, Nicholas Ferrar, Falkland, the unusual combination of the courtier and the monk. Yet these men were naturally in the minority, and even while moulding their age, were still regarded by their age with wonder and a certain kind of awe. It is not meant that John Inglesant was altogether a good specimen of this high class of men, for he was more of a courtier than he was of a saint. He was a sincere believer in a holy life, and strongly desirous of pursuing it; he endeavoured conscientiously to listen for the utterances of the Divine Voice; and provided that Voice pointed out the path which his tastes and training had prepared him to expect, he would follow it even at a sacrifice to himself; but he was not capable of a sacrifice of his tastes or of his training. On the other hand, as a courtier and man of the world, he was profoundly tolerant of error and even of vice (provided the latter did not entail suffering on any innocent victim), looking upon it as a natural incident in human affairs. This quality had its good side, in making him equally tolerant of religious differences, so that, as has been seen, it was not difficult to him to recognize the Divine prompting in a Puritan and an opponent. He was acutely sensitive to ridicule, and would as soon have thought of going to Court in an improper dress as of speaking of religion in a mixed company, or of offering any advice or reproof to any one. In the case which was now disturbing his mind, his chief fear was of making himself ridiculous by interfering where no interference was necessary.