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marriage". The sacred writer, to fhew the interest and sovereign power our Saviour has in the future state, says that he has the keys of hell and paradise'. Plato speaking of persons fit to preside. in a well-constituted government, says, they are rich, not in gold, but in that wherein a happy man should be rich, a good and prudent life " Which is much to the same sense with that noble exhortation of St. Paul to wealthy men, that they do ałts of charity, and be rich in good works '.

'Tis the opinion of some learned men, that the holy Jesus, the most tender and dutiful Son that ever was born, when he call'd his mother plainly woman, declar'd against those idolatrous honours which he foresaw wou'd be paid her in latter

ages; which is no improbable guess. But in the more plain and unceremonious times it was a title apply'd to Ladies of the greatest quality and merit by people of the greatest humanity and exacness of behaviour. So Cyrus the great says to the Queen of the Armenians, 'And gúval": and servants address’d Queens and their mistresses in the same language".

+ Κλήσας γάμε φυλάτε, Thermoph. 985, i Apoc. i. 18. k Plat. Relp. 7. 99. 1.4, 5, 6.

Tim. vi. 17. dya. θοεργών, σλετών και καλοίς έργοις. m Xen. Cyrop. p. 103. 1. 4. ante fin. Gr. Ox.

Sophoc. Trachiniä v. 234.



To hunger and thirs after righteousness, or the fatifa&tions of true religion, is an admirable metaphor, beautifully bold and strongo:

Both the Greek and Roman Classics take delight in it. “ Some tempers, says Xenophon', no less “ hunger after praise than pthors after meats and

"Ουτως έχω διψώ χαρίζεσθαι υμϊν, fa I thirt, am vehemently desirous to oblige you". Thirsting after thofe arts, of which I speak, I have had a small taste". That passage in Plato: daza νεσθαι τε και μαχόμενα έσθίειν άλληλα', to bite one another like fierce wild beafts, and fighting to deyour one another, are just the same words with thole of the great Apostle: 'Eu de arañase demuete και κατεσθίετε βλέπετε, μη υπό άλλήλων αναλωθήτε : only here they are cleaner and stronger; turn'd and finish d into a completer sense and moral.

Proverbial expressions are generally very lignificant, and contain much fense in few words, as resulting from the long observation and conftant experience of mankind. In the ninth chapter of the A&ts' there is a proverb that comes from the mouth of the world's Saviour, enthron'd in supremé majesty; by which he checks the madness of Saul, bidding defiance to him, and exercising impotent malice and blind hostility against his most blessed and invincible name and Gospel.

• Mat. ν. 6. και όρα μεθ' όσης αυτό τίθησι της υπερβολής. κ. To . $t. Chryf. in loc. p. Xen. @con. p. 95. Wells.

4 Xen. Cyrop. 4. 201. 1. penult. Wells.
* Tull. de Orat. 3. P. 313. Ed. Pearce.
s Plat. Rel

. 9. 274. ad fin. Ed. Massey.
* Ats ix. 5. Σκληρόν σοι προς κέντρα λακτίζειν.


Gal. v. 15. w Pindar. Pyth. 2. v. 173.

The fanie proverb is us’d by Æschylus, Euripides, and Terence; and the noble Pindar has it to the fame purpose of expressing the madness of murmuring against, and pretending to resist the power and pleasure of the great God": Phyfician heal thyself *, is paralleld by the noble tragedian Æschylus'.

Our blessed Saviour's address to Jerusalem is very moving and pathetical in St. Matthew, and is improv'd and heighten'd by a very natural and clear comparison : © Jerusalem, Jerusalem! thou that killeft the prophets, and stonest those who are sent to thee, how often wou'd I have gather'd thy children together as a hen gathereth her chickens, and ye wou'd not ? 'What a melting exprobration, (to use the eloquent words of a great man) what vigour and winning compassion, what a relenting strain of tenderness is there in this charitable reproof of the great Instructor and Saviour of fouls”! Euripides and Sophocles beautifully and appositely use the same comparison, by which all che diligence of care, tenderness of compaslion, and readiness of protection are happily express’d.

* Luke iv. 23.
y Kancs ons iateos opcós tis is vóoov

Πεσων αθυμείς, και σεαυτόν εκ έχας.
Ευράν οποίοις φαρμάκοις ιάσιμG).



Two elegant and very apposite comparisons are join'd together in the first Epistle to the Thessalonians more forcibly and fully to represent the suddenness of our Saviour's coming to judgment; and the verbs are of the present time to make the description more affecting and awful: The day comes suddenly, as a thief in the night upon peas ple buried in sleep, utterly amaz’d and confounded at that dismal season, in that unarmd and helpless posture Ruin and

final deftruétion seizes the impenitent unprepar’d; as the pangs of childbirth come upon a woman laughing, eating, and thinking of nothing less than that hour. The great Homer often gives you two or three fine comparisons pretty close together upon the same subject, to set it off with variety of ornaments, to give you a delightful view of it on all sides; and entertain you with the unexhausted stores and riches of his genius.

z Mat. xxiii. 37. Dr. Souch Scrm. Vol. V. p. 496.
a Euripid. Troad. 745, 746.

Νεοωος ωσεί πτέρυγας είσπινών εμάς. .
O. I'Hegira gol raides s's "worléggs
Σώζω νεοσάς. -

Herc. furens. That paffage in James iii. 5. Ίδε ολίγον πύρ ηλίκην ύλην dvérle is parallel to that of Pindar. Pyth. od. 3.

Πολλαν τ' όρια στύρ ενός σπέρματG- ένθoρoν αίρωσεν ύλαν. bi Thes, v. 2, 3. dixeron's ń cixwv. St. Chryf. in loc.


The comparison betwixt gold being try'd and purified by the fire, and the genuiness of christian faith and piety by afflictions and severe troubles is quick and clean; gracefully insinuated, without the formality of bringing it in by the common marks and notices of comparison in that noble passage of St. Peterd.

$. 3. An excellent collection of morals may be drawn out of the classical authors, much resembling the sacred writers both in sense and language.

The brave resolution of Socrates, 'to do his duty in the utmost danger, express’d with that native simplicity and undaunted courage which innocence and goodness inspire, is much the same in words and meaning as that noble declaration of the Apostles before the corrupt rulers of the Jewso.

c Hom. In: B. ver. 455. ad v. 484.

d 1 Pet. i. 7. Υμάς, ώ άνδρες Αθηναίοι, ασπάζομαι και φιλώ, πείσομαι και To em nov ñ'ullīt. Plat. Soc. Ap. 25. 1. 7, 8. Camb. Πειθαρχών σε Θεώ μάλλον ή ανθρώποις. Αts v. 19.

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