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Is it lawful on the sabbath-days to do good, or to do èvil? to save life, or to destròy it?
2. Whether we are hurt by a mád or a blind man, the pain is still the same. And with regard to those who are undone, it avails little whether it be by a man who deceives them, or by one who is himself deceived.
3. Has God forsaken the works of his own hands? or does he always graciously presèrve, and keep and guide them?
4. Therefore, O ye judges! you are now to consider, whether it is more probable that the deceased was murdered by the man who inherits his estáte, or by him, who inherits nothing but beggary by the same death. By the man who was raised from penury to plénty, or by him who was brought from happiness to misery. By him whom the lust of lucre has inflamed with the most inveterate hatred against his own relations; or by him whose life was such, that he never knew what gain was, but from the product of his own là! 's. By him, who of all dealers in the trade of blood, was the most audácious; or by him who was so little accustomed to the forum and trials, that he dreads not only the benches of a court, but the very tòwn. In short, ye judges, what I think most to this point is, you are to consider whether it is most likely that an enemy, or a sòn, would be guilty of this murder.
5. As for the particular occasion of these (charity) schools, there cannot any offer, more worthy a generous mind. Would you do a handsome thing without retúrn?
do it for an infant that is not sensible of the obligation.* Would you do it for the public good?—do it for one who will be an honest artificer. Would you do it for the sake of heaven?-give it for one who shall be instructed in the worship of Him, for whose sake you gave it.
EXERCISE 3. Page 29. The direct question, or that which admits the answers yes or no, has the rising inflection, and the
answer has the falling. 1. Will the Lord cast off for ever? and will he be favorable no móre? Is his mercy clean gone for ever? doth
* Disjunctive or is understood.
his promise fail for evermore? Hath God forgotten to be grácious? hath he in anger shut up his tender mércies?
2. Is not this the carpenter's són? is not his mother called Máry? and his brethren, Jámes, and Jóses, and Simon, and Júdas? and his sisters, are they not all with ús?
3. Are we intended for actors in the grand drama of etérnity? Are we candidates for the plaudit of the rational creation? Are we formed to participate the supreme beatitude in communicating happiness? Are we destined to co-operate with God in advancing the order and perfection of his works? How sublime a creature then is man!
The following are examples of both question and answer.
4. Who are the persons that are most apt to fall into peevishness and dejection—that are continually complaining of the world, and see nothing but wretchedness around them? Are they those whom want compels to toil for their daily bréad?-who have no treasure but the labor of their hands—who rise, with the rising sun, to expose themselves to all the rigors of the seasons, unsheltered from the winter's cold, and unshaded froin the summer's héat? Nò. The labors of such are the very blessings of their condition.
5. What, then, what was Cæsar's object? Do we select extortioners, to enforce the laws of équity? Do we make choice of profligates, to guard the morals of society? Do we depute atheists, to preside over the rites of religion? I will not press the answer: I need not press the answer; the premises of my argument render it unnecessary.-- What would content you? Tálent? NO! Enterprise? Nò! Courage? Nò! "Reputation? Nò! Vírtue?' Nò! The men whom you would select, should possess, not one, but all, of these.
6. Can the truth be discovered when the slaves of the prosecutor are brought as witnesses against the person accused? Let us hear now what kind of an examination this wàs. Call in Ruscio: call in Casca. Did Clodius way-lay Mílo? He did: Drag them instantly to execution. -He did not: Let them have their liberty.
What can be more satisfactory than this method of examination?
7. Are you desirous that your talents and abilities may procure you respect? Display them not ostentatiously to public view. Would you escape the envy which your ríches might excite? Let them not minister to pride, but adorn them with humility.—There is not an evil incident to human nature for which the gospel doth not provide a remedy. Are you ignorant of many things which it highly concerns you to know? The gospel offers you instruction. Have you deviated from the path of duty? The gospel offers you forgiveness. Do temptations surround you?' The gospel offers you
the aid of heaven. Are you exposed to mísery? It consoles you. Are you subject to death? It offers you immortality
Page 29, Note 1. When (or) is used conjunctively, it
has the same inflection before and after it. In some sentences the disjunctive and the conjunctive use of or, are so intermingled as to require careful attention to distinguish them.
1. Canst thou bind the unicorn with his band in the fúrrow? or will he harrow the valleys after thee? Wilt thou trust him because his strength is great? or wilt thou leave thy labor to hím? Gavest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich? Canst thou draw out leviathan with a hóok? or his tongue with a cord which thou lettest dówn? Canst thou put a hook into his nose? or bore his jaw through with a tħórn? Wilt thou play with him as with a bírd? or wilt thou bind him for thy máidens? Canst thou fill his skin with barbed írons? or his head with fish spears?
2. But should these credulous infidels after all be in the right, and this pretended revelation be all a fable; from believing it what hårm could ensue? would it render princes more tyránnical, or subjects more ungovernable, the rich more insolent, or the poor more disorderly? Would it make worse parents or children, húsbands, or wives; másters, or sérvants, friends, or neighbors? op* would it not make men more virtuous, and, consequently, more happy, in every situation.
EXERCISE 4. Page 30. Negation opposed to affirmation. 1. True charity is not a meteor, which occasionally
* The last or is disjunctive.
gláres; but a luminary, which, in its òrderly and règular course, dispenses a benignant influence.
2. Think not, that the influence of devotion is confined to the retirement of the closet, and the assemblies of the sáints. 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 visionary. It is the guardian of innocence—it is the instrument of vìrtue
it is a mean by which every good affection may be formed and improved.
3. Cæsar, who would not wait the conclusion of the consul's speech, generously replied, that he came into Italy not to injure the liberties of Rome and its citizens, but to restore them.
4. 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 world.
5. These things I say now, not to insult one who is fållen, but to render more secure those who stànd; 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 bíllows, but to instruct those sailing before a propitious breeze, that they may not be plunged beneath the waves.
6. But this is no time for a tribunal of justice, but for showing mèrcy; not for accusation, but for philànthropy; not for tríal, but for pàrdon; not for sentence and execútion, but compassion and kindness.
Comparison and contrast belong to the same head. 1. By honor and dishonor, by évil report and good report; as decéivers, and yet trùe; as únknown, and yet well known; as dy'ing, and behold we live; as chástened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet posses sing all things.
Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Bèlial? or what part hath he that believeth with an infidel?
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 hòpe in his death. Righteousness exáltech a nation; but sin is a re proach to any people. The king's favor is toward a wise servant; but his wrath is against him that causeth shame.
2. Between fame and true honor a distinction is to be made. The former is a blind and noisy applause: the latter a more silent and internal homage. Fame floats on the breath of the múltitude: honor rests on the judgement of the thinking. Fame may give praise, while it withholds estéem; true honor implies esteem, mingled with respect. The one regards particular distinguished talents: the other looks up to the whole character.
3. Europe was one great field of battle, where the weak struggled for fréedom, 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.
4. 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 féeling; correctness more to reason and judgement. The former is more the gift of nature; the latter, more the product of culture 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 written on the subject of criticism, would perhaps have afforded the example of a correct one.
5. Homer was the greater génius; Virgil the better àrtist: in the one, we most admire the man; in the other, the work. Homer hurries us with a commanding impetuósity; Virgil leads us with an attractive majesty. Homer scatters with a generous profúsion; Virgil bestows with a careful magnificence. Homer, like the Nile, pours out his riches with a sudden óverflow; Virgil, like a river in its banks, with a constant stream.--And when we look upon their machines, Homer seems, like his own Jupiter in hís terrors, shaking Olympus, scattering the lightnings, and firing the heavens; Virgil, like the same power in his be nèvolence, counselling with the gods, laying plans for èmpires, and ordering his whole création.