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to great straits this day. We must either yield to the terms of our cruel and ensnaring conqueror, or give up our tender infants, our wives, and daughters, to the bloody and brutal lusts of the violating soldiers. Is there any expedient left, whereby we may avoid the guilt and infamy of delivering up those who have suffered every misery
with you, on the one hand, or the desolation and horror of a sacked city, on the other ? There is, my friends; there is one expedient left! a gracious, an excellent, a godlike expedient left! Is there any here to whom virtue is dearer than life? Let him offer himself an oblation for the safety of his people! He shall not fail of a blessed approbation from that Power who offered up his only Son for the salvation of mankind.” He spoke ;-, but a universal silence ensued. Each man looked around for the example of that virtue and magnanimity which all wished to approve in themselves, though they wanted the resolution. At length St. Pierre resumed, “I doubt not but there are many here as ready, nay, more zealous of this martyrdom than I can be; though the station to which I am raised by the captivity of Lord Vienne, imparts a right to be the first in giving my life for your sakes. I give it freely; I give it cheerfully. Who comes next?”
“Your son,” exclaimed a youth not yet come to maturity.-“ Ab! my child !" cried St. Pierre ; "I am then twice sacrificed.--But no; I have rather begotten thee a second time. Thy years are few, but full, my son. The victim of virtue has reached the utmost purpose and goal of mortality. Who next, my friends ? This is the hour of heroes.”—“Your kiosman,” cried John de Aire.
“ Your kinsman,” cried James Wissant. 6. Your kinsman,
;" cried Peter Wissant. - Ah !” exclaimed Sir Walter Mauny, bursting into tears, “why was not I a citizen of Calais ?” The sixth victim was still wanting, but was quickly supplied by lot, from numbers who were now emulous of so ennobling an example. The keys of the city were then delivered to Sir Walter. He took the six prisoners into his custody ; then ordered the gates to be
opened, and gave charge to his attendants to conduct the remaining citizens, with their families, through the camp of the English. Before they departed, however, they desired permission to take the last adieu of their deliver
What a parting ! what a scene! they crowded with their wives and children about St. Pierre and his fellowprisoners. They embraced ; they clung around; they fell prostrate before them; they groaned ; they wept aloud ; and the joint clamour of their mourning passed the gates of the city, and was heard throughout the English camp.
9. Extract of a sermon of ROBERT Robinson. Col. ii. 8.–Beware lest any man spoil you through philosophy and vain deceit.
“ Beware lest any man spoil you" ... What! is it possible to spoil a Christian?' Indeed it is. A christian may spoil himself, as a beautiful complexion or a proper shape may be rendered disagreeable, by circumstances of dress or uncleanliness ; he may be spoiled by other people, just as a straight child may be made crooked, by the negligence of his nurse ; or exactly as a sweettempered youth may be made surly or insolent, by a cruel master. “ Beware lest any man spoil you." Is it possible for whole societies of Christians to be spoiled ? Certainly it is. Nothing is easier. They may spoil one another, as in a family, the temper of one single person may spoil the peace of the whole; or as in a school, one trifling or turbulent master may spoil the education and so the usefulness, through life, of two or three hundred pupils, successively committed to his injudicious treatment. All human constitutions, even the most excellent, have seeds of imperfections in them, some mixtures of folly, which naturally tend to weaken and destroy; and though this is not the case with the Christian religion itself, which is the wisdom of God without any mixture of human folly; yet even this pure religion, like the pure juice of the grape, falling into the hands of depraved men, may be perverted, and whole societies may embrace Christianity thus perverted.
Beware lest any man spoil you through . . . what ? Idolatry, blasphemy, profligacy? No. Christians are in very little danger from great crimes; but beware lest any man spoil you through philosophy. What hath philosophy done, that the apostle should thus guard Christians against it ? Did he not know that before his time, while mimics were idly amusing one part of the world, and heroes depopulating another, the peaceable sons of philosophy disturbed nobody, but either improved mankind in their schools, or sat all calm and content in their cells ? Did he not observe that in his time Christianity was reputed folly, because it was taught and believed by unlettered people ; and that if philosophers could be prevailed on to teach it, it would have instantly acquired a character of wisdom ? Whether the common people had understood it or not, they would have reckoned it wise if philosophers had taught it. The apostle knew all this, and, far from courting the aid of learned men to secure credit to the Gospel, he guards Christians in the text against the future temptation of doing so. Had this caution been given us by any of the other apostles, who had not had the advantage of a learned education, we might have supposed, they censured what they did not understand; but this comes from the disciple of Gamaliel.*
28.] Page 138—143. Devotional Poetry.
The following selection of Psalms and Hymns, is designed only as a specimen of the notation, partially applied here, which might be more extensively applied to these compositions, when they unite the spirit of devotion with the elevated spirit of poetry.
The confinement of the stansa makes it much more unfavourable than other verse, to freedom and variety in pronunciation. The reader is desired to keep in mind the distinction between intensive and common inflection, and to remember that the former occurs in this kind of poetry only where there is direct question or strong emphasis.--In some cases only part of a Psalm or Hymn is taken.
* The selections under this head are extended no farther here, because several of the familiar pieces in the second part of the Exercises are good examplos of representation and rhetorical dialogue.
1. Psalm 17. L. M.
Lord, 'tis enough that thou art mine :
And stand complete in righteousness.
But the bright world to which I go,
When shall I wake and find me there?
I shall be near, and like my God;
The sacred pleasures of the soul.
Till the last trumpet's joyful sound :
And in my Saviour's image rise. Note : In some of the cases where the mark of monotone occurs, there is a little infection, most commonly downwards,
PSALM 93. P. M.
And royal state maintains,
Array'd in robes of light,
Begirt with sov’reign might,
Like billows fierce and loud,
The surly nations fight,
And all their power engage ;
1 Arise, O King of grace, arise,
And enter to thy rest :
Thus to be own'd and blest.
Thy Spirit and thy word ;
Could no such grace afford. .
Here let thy praise be spread ;
And fill thy poor with bread.
Let God's anointed shine :
With love and power divine.
And as his kingdom grows,
And shame confound his foes.
1 Great is the Lord, and works unknown
Are his divine employ ;
His treasure and his joy.
Is found with him alone;
Where our JEHOVAH's known.