Eve's tempter thus the Rabbins have exprest, Epistle to Dr. Arbuthnot, line 330. Be it our poet's praise That not in fancy's maze he wandered long, Where in nice balance, truth with gold she weighs, Ib. 340. The Dunciad, book i. line 54. And gentle Dulness ever loves a joke. Of manners gentle, of affections mild; Heaven, as its purest gold, by tortures try'd; Ib. i. 54. Ib. iv. 188. Ib. iv. 654. On Mr. Gay. On Mrs. Corbet, who died of cancer. Yet soft his nature, though severe his lay, On the Earl of Dorset. Waller was smooth; but Dryden taught to join Imitations of Horace, bk. ii. ep. i. l. 266. A third interprets motions, looks, and eyes; Rape of the Lock, cant. iii. l. 16. Compare this ending with the original form when the Dunciad consisted of three books only. How loved, how honoured once, avails thee not, A heap of dust alone remains of thee, 'Tis all thou art, and all the proud shall be. To the memory of an Unfortunate Lady The Messiah. The imagery and predictions of Isaiah versified in the form of the Polli of Virgil. Ye nymphs of Solyma! begin the song: Rapt into future times, the bard begun: And seeds of golden Ophir's mountains glow. "Mount Pindus in Thessaly and Aonia, a district of Boeotia, once celebrated as haunts of the Muses. Isatah vi. 6, 7. Isaiah vii. 14, ix. 6. 4 Isaiah xi. I. • Isaiah lx. 1. f Isaiah lx. 4. 8 Isaiah lx. 3. h Sabæa-Sheba-a district of Arabia supposed rich in incense, etc. No more the rising sun shall gild the morn, O'erflow thy courts: the LIGHT HIMSELF shall shine The seas shall waste, the skies in smoke decay, 156. Joseph Butler, D.C.L., 1692-1752. (Handbook, 448, 471.) Punishment. pars. But as divine punishment is what men chiefly ob ect against, and are most unwilling to allow, it may be proper to mention some circumstances in the natural course of punishments at present, which are analogous to what religion teaches us concerning a future state of punishment, indeed so analogous that as they add a further credibility to it, so they cannot but raise a most serious apprehension of it in those who will attend to them. Now the circumstances of these natural punishments particularly deserving our attention, are such as these: a. They often follow actions of present advantage or pleasure: b. They are often greater than the advantage or pleasure of the acts they punish: c. They are often long delayed, and yet they come : d. They often come not gradually but suddenly: e. They are never certainly foreseen, and are seldom thought of at the time of the act: f. Opportunities once lost are sometimes never recalled: g. They are often, after a time, beyond alleviation by repentance: h. They follow neglect or thoughtlessness as well as passion: and i. They are sometimes final and irremediable. These things are not what we call accidental, or to be met with only now and then, but they are things of every day's experience they proceed from general laws, very general ones, by Isaiah li. 6. liv. 10. which God governs the world in the natural course of his providence. And they are so analogous to what religion teaches us concerning the future punishment of the wicked, so much of piece with it, that both would be naturally expressed in the very same words and manner of description.-Because I have called, and ye refused: I also will laugh at your calamity; I will mock when your fear cometh. Analogy, Religious Tract Society's edit., part i., chap. 11. p. 43-46, abbreviated, Conscience meant to be Supreme. Let us now take a view of the nature of man, as consisting partly of various appetites, passions, affections, and partly of the principle of reflection or conscience, leaving quite out all consideration of the different degrees of strength in which either of them prevail; and it will further appear that there is this natural superiority of one inward principle to another, and that it is even part of the idea of reflection or conscience. Passion or appetite implies a direct simple tendency towards such and such objects, without distinction of the means by which they are to be obtained. Consequently it will often happen there will be a desire of particular objects in cases where they cannot be obtained without manifest injury to others. Reflection or Conscience comes in and disapproves the pursuit of them in these circumstances; but the desire remains. Which is to be obeyed, appetite or reflection? Cannot this question be answered from the economy and constitution of human nature merely, without saying which is strongest? Or need this at all come into consideration? Would not the question be intelligently and fully answered by saying, that the principle of reflection or conscience being compared with the various appetites, passions, and affections of men, the former is manifestly superior and chief, without regard to strength? And how often soever the latter happen to prevail it is mere usurpation. Indeed you cannot form. a notion of this faculty conscience, without taking in judgement, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself. Had it strength as it has right; had it power as it has manifest authority; it would absolutely govern the world. Sermons, ii. p. 380-1, R. T. S. 157. Lord Chesterfield, 1694-1773. His writings are sensible, lively, and elegant in style; though wanting in noble sentiment, and in high moral principle. On Good-breeding. A friend of yours and mine has very justly defined good-breeding to be the result of much good sense, some good nature, and a little self-denial for the sake of others, and with a view to obtain the same indulgence from them.' Taking this for granted, it is astonishing to me that any body who has good sense and good nature can essentially fail in good-breeding. As to the modes of it, indeed, they vary, and are only to be acquired by observation and experience; but the substance of it is every where and eternally the same. Good manners are to particular societies, what good morals are to society in general-their cement and their security. Mutual complacences, attentions, and sacrifices of little conveniences are as natural an implied compact between civilized people as protection and obedience are between kings and subjects. For my own part, I really think that next to the consciousness of doing a good action, that of doing a civil one is the most pleasing. Thus much for good-breeding in general: I will now consider some of the various modes and degrees of it. Very few are wanting in the respect which they should show to those whom they acknowledge to be infinitely their superiors. It is the manner of showing this respect which is different. The man of the world expresses it in its fullest extent; but naturally, easily, and without concern: whereas a man who is not used to good company expresses it awkwardly. The only rule, therefore, to be attended to is, to show that respect which every body means to show, in an easy, unembarrassed and graceful manner; and this observation and experience must teach you. In mixed companies, whoever is admitted to make part of them is, for the time at least, supposed to be on a footing of equality with the rest. But upon these occasions though no one is entitled to distinguished marks of respect, every one claims, and very justly, every mark of civility and good-breeding. Ease is allowed, but carelessness and negligence are strictly forbidden. .. It is much more so with regard to women; who, of whatsoever rank they are, are entitled, in consideration of their sex, not only to an attention out to an officious good-breeding from ... |