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that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

2. For to one is given by the Spirit the word of wisdom; to another, the word of knowledge, by the same Spirit;—to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit;—to another, the working of miracles; to another, prophecy; to another, discerning of spirits; to another, divers kinds of tongues; to another, the interpretation of tongues.

3. Rejoice evermore, pray without ceasing :—in every thing give thanks: for this is the will of God in Christ Jesus concerning you.—Quench not the Spirit:—Despise not prophesyings.—Prove all things; hold fast that which is good.

4. As virtue is the most reasonable and genuine source of honour, we generally find in titles, an intimation of some particular merit, that should recommend men to the high stations which they possess. Holiness is ascribed to the Pope; majesty, to kings; serenity,or mildness of temper, to princes; excellence, or perfection, to ambassadors; grace, to archbishops; honour, to peers; worship, or venerable behaviour, to magistrates; and reverence, which is of the same import as the former, to the inferior clergy.

5. It pleases me to think that I, who know so small a portion of the works of the Creator, and with slow and painful steps, creep up and down on the surface of this globe, shall, ere long, shoot away with the swiftness of imagination; trace out the hidden springs of nature's operations; be able to keep pace with the heavenly bodies in the rapidity of their career; be a spectator of the long chain of events in the natural and moral worlds; visit the several apartments of creation; know how they are furnished and how inhabited; comprehend the order and measure, the magnitude and distances of those orbs, which, to us, seem disposed without any regular design, and set all in the same circle; observe the dependence of the parts of each system; and (if our minds are big enough) grasp the theory of the several systems upon one another, from whence results the harmony of the universe.

6. He who cannot persuade himself to withdraw from society, must be content to pay a tribute of his time to a multitude of tyrants; to the loiterer, who makes appointments he never keeps—to the consulter, who asks advice he never takes—to the boaster, who blusters only to be praised—to the complainer, who whines only to be pitied —to the projector, whose happiness is only to entertain his friends with expectations, which all but himself know to be vain—to the economist, who tells of bargains and settlements—to the politician, who predicts the fate of battles and breach of alliances—to the usurer, who compares the different funds—and to the talker, who talks only because he loves talking.

7. That a man, to whom he was, in great measure, beholden for his crown, and even for his life; a man to whom, by every honour and favour, he had endeavoured to express his gratitude; whose brother, the earl of Derby, was his own father-in-law; to whom he had even committed the trust of his person, by creating him lord chamberlain; that a man enjoying his full confidence and affection; not actuated by any motive of discontent or apprehension; that this man should engage in a conspiracy against him, he deemed absolutely false and incredible.


8. I would fain ask one of those bigoted infidels, supposing all the great points of atheism, as the casual or eternal formation of the world, the materiality of a thinking substance, the mortality of the soul, the fortuitous organization of the body, the motion and gravitation of matter, with the like particulars, were laid together, and formed into a kind of creed, according to the opinions of the most celebrated atheists; I say supposing such a creed as this were formed, and imposed upon any one people in the world, whether it would not require an infinitely greater measure of faith, than any set of articles which they so violently oppose.

9. I conjure you by that which you profess,
(Howe'er you come to know it,) answer me ; -Though you untie the winds, and let them fight
Against the churches; though the yesty waves
Confound and swallow navigation up;Though bladed corn be lodg'd, and trees blown down;Though castles topple on their warder's heads;Though palaces and pyramids do slope
Their heads to their foundations; though the treasure
Of nature's germins tumble altogether,
Ev'n till destruction sicken, answer me
To what I ask you.

This last example is the one which was promised at page 40, of the Analysis, to be inserted in the Exercises, as exhibiting by the notation something of Garrick's manner in pronouncing the passage. To make this more intelligible I add here Walker's remarks accompanying this example, which were alluded to at page 40.

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"By placing the falling inflection, without dropping the voice, on each particular, and giving this inflection a degree of emphasis, increasing from the first member to the sixth, we shall find the whole climax wonderfully enforced and diversified: this was the method approved and practised by the inimitable Mr. Garrick; and though it is possible that a very good actor may vary in some particulars from the rule, and yet pronounce the whole agreeably, it may with confidence be asserted that no actor can pronounce this passage to so much advantage as by adopting the inflections laid down in this rule."

15.] Page 62. Emphatic repetition requires the falling inflection; though the principle of the suspending slide, or of the interrogative, may form an exception.

1. And Abraham stretched forth his hand, and took the knife to slay his son.—And the angel of the Lord called unto him out of heaven, and said, Abraham,'Abraham. And he said, Here am I.

2. And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!

3. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

4. But the subject is too awful for irony. I will speak plainly and directly. Newton was a Christian I JYiwton, whose mind burst forth from the fetters cast by nature upon our finite conceptions—Newton, whose science was truth, and the foundation of whose knowledge of it was philosophy: not those visionary and arrogant


presumptions, which too often usurp its name, but philosophy resting upon the basis of mathematics, which, like figures, cannot lie—Nitvton, who carried the line and rule to the utmost barriers of creation, and explored the principles by which, no doubt, all created matter is held together and exists.

5. To die, they say, is noble—as a soldier—
But with such guides, to point th' unerring road,
Such able guides, such arms and discipline
As I have had, my soul would sorely feel 5 The dreadful pang which keen reflections give,
Should she in death's dark porch, while life was ebbing,
Receive the judgment, and this vile reproach :—
"Long hast thou wander'd in a stranger's land,
A stranger to thyself and to thy God;

10 The heavenly hills were oft within thy view,
And oft the shepherd call'd thee to his flock,
And call'd in vain.—A thousand monitors
Bade thee return, and walk in wisdom's ways.
The seasons, as they roll'd, bade thee return;

15 The glorious sun, in his diurnal round,

Beheld thy wandering, and bade thee return;
The night, an emblem of the night of death,
Bade thee return; the rising mounds,
Which told the traveller where the dead repose

20 In tenements of clay, bade thee return;
And at thy father's grave, the filial tear,
Which dear remembrance gave, bade thee return,
And dwell in Virtue's tents, on Zion's hill!
—Here thy career be stay'd, rebellious man!

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