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gláres; but a luminary, which, in its òrderly and règular course, dispenses a benignant influence.
2. The humble do not necessarily regard themselves as the unworthiest of all with whom they are acquainted; but, while they acknowledge and admire in many, a degree of excellence which they have not attained, they perceive, even in those to whom they are in some respect supèriors, much to praise, and much to imitate.
3. Think not, that the influence of devotion is confined to the retirement of the closet and the assemblies of the saints. Imagine not, that, unconnected with the duties of life, it is suited only to those enraptured souls, whose feelings, perhaps, you deride as romantic and vísionary. It is the guardian of innocence-it is the instrument of virtue-it is a mean by which every good affection may be formed and improved.
4. Cæsar, who would not wait the conclusion of the consul's speech, generously replied, that he came into Italy not to injuré the liberties of Rome and its citizens, but to restore them.
5. If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for óurs only, but also for the sins of the whole wòrld.
6. It is not the business of virtue to extirpate the affections of the mind, but to règulate them.
7. These things I say now, not to insult one who is fállen, but to render more secure those who stand; not to irritate the hearts of the wounded, but to preserve those who are not yet wounded, in sound health; not to submerge him who is tossed on the billows, but to instruct
those sailing before a propitious breeze, that they may not be plunged beneath the waves.
8. But this is no time for a tribunal of jústice, but for showing mercy; not for accusation, but for philanthropy; not for tríal, but for pàrdon; not for sentence and execútion, but compassion and kindness.
8.] Page 49.
Comparison and contrast.
1. By hónor and dishonor, by évil report and good report; as deceivers, and yet true; as únknown, and yet well known; as dying, and behold we live; as chástened, and not killed; as sorrowful, yet always rejoicing; as póor, yet making many rìch; as having nothing, and yet possessing all things.
Be ye not unequally yoked together with unbelievers; for what fellowship hath ríghteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Chríst with Bèlial? or what part hath he that believeth with an ìnfidel?
2. The house of the wicked shall be overthrówn ; but the tabernacle of the upright shall flourish. There is a way which seemeth ríght unto a man; but the end thereof are the ways of death. Even in laughter the heart is sórrowful; and the end of that mirth is heaviness. A wise man feareth, and departeth from évil; but the fool rageth, and is confident. The wicked is driven away in his wickedness; but the righteous hath hope in his death. Righteousness exalteth a nátion; but sin is a reproach to any people. The king's favour is toward a wíse servant; his wrath is against him that causeth shame.
3. Between fame and true honor a distinction is to be made. The former is a blind and noísy applause: the latter a more silent and internal homage. Fame floats on the breath of the múltitude: honor rests on the judgment of the thinking. Fame may give praise, while it witholds estéem; true honor implies esteem, mingled with respect. The one regards particular distínguished talents: the other looks up to the whole character.
4. The most frightful disorders arose from the state of feudal anarchy. Force decided all things. Europe was one great field of battle, where the weak struggled for freedom, and the strong for domìnion. The king was without power, and the nobles without principle. They were tyrants at home, and robbers abroad. Nothing remained to be a check upon ferocity and violence.
5. These two qualities, delicacy and correctness, mutually imply each other. No taste can be exquisitely delicate without being correct; nor can be thoroughly correct without being delicate. But still a predominancy of one or other quality in the mixture is often visible. The power of delicacy is chiefly seen in discerning the true mérit of a work; the power of correctness, in rejecting false pretensions to merit. Delicacy leans more to feeling; correctness more to reason and judgment. The former is more the gift of nature; the latter, more the product of cùlture and art. Among the ancient critics, Longinus possessed most délicacy; Aristotle, most correctness. Among the moderns, Mr. Addison is a high example of délicate taste; Dean Swift, had he writ ten on the subject of criticism, would perhaps have afforded the example of a correct one.
attempted to be demolished by the latter; a jealousy of power shrinking from the slightest innovation, pretensions to freedom pushed to madness and anarchy; superstition in all its dotage, impiety in all its fury; whatever in short, could be found most discordant in the principles, or violent in the passions of men, were the fearful ingredients which the hand of Divine justice selected to mingle in this furnace of wrath.
9.] Page 51. The pause of suspension requires the rising slide.
In the Analysis, several kinds of sentences are classed, to which this rule applies. But as the principle is the same in all, no distinction is necessary in the Exercises.
1. Now in the fifteenth year of the reign of Tiberius César, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonítis, and Lysanias the tetrarch of Abiléne, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.
2. For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto júdgment; And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrów, making them an ensample unto those that after should live ungódly; And delivered just Lot, vexed with the filthy
conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his. righteous soul from day to day with their unlawful deeds ;) The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.
3. I am content to wave the argument I might draw from hence in favour of my client, whose destiny was so peculiar, that he could not secure his own safety, without securing yours and that of the republic at the same time. If he could not do it lawfully, there is no room for attempting his defence. But if reason teaches the learned, necessity the Barbarian, common custom all nations in géneral; and if even nature itself instructs the brutes to defend their bodies, limbs, and lives, when attacked, by all possible méthods; you cannot pronounce this action criminal, without determining at the same time that whoever falls into the hands of a highwayman, must of necessity perish either by his sword or your decisions. Had Milo, been of this opinion, he would certainly have chosen to fall by the hand of Clodius, who had more than once, before this, made an attempt upon his life, rather than be executed by your order, because he had not tamely yielded himself a victim to his rage. But if none of you are of this opinion, the proper question is, not whether Clodius was killed? for that we grant: but whether justly or unjustly; an inquiry of which many precedents are to be found.
4. Seeing then that the soul has many different fáculties, or in other words, many different ways of acting; that it can be intensely pleased or made happy by áll