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It is a sign your reputation is small and finking, if your own tongues muß be your Aatterers and commenders ; and it is a fulsome and unpleasing thing for others to hear it.

25. Abhor all foul, unclean and obscene speeches ; it is a sign that the heart is corrupt; and such kind of speeches will make it worse ; it will taint and corrupt yourselves and those who hear it, and bring disreputation on those who use it.

26. Never ufe any profane fpeeches, nor make jefts of fcripture expressions. When you use the names of God or Christ, or any passages or words of the holy scripture, use them with reverence and seriousness, and not lightly or Scurrilously, for it is taking the panie of God in vain.

27. If you hear any unseemly expressions used in religious exercises, you must be careful to forget and not to publish them, or if you at all mention them, let it be with pity and sorrow, not with derifion or reproach.


HE pulpit, therefore (and I name it, fill'd

With solemn awe, that bids me well beware
With what intent I touch that holy thing)
The pulpit (when the fat’rift has at last,
Strutting and vap'ring in an empty school,
Spent all his force and made no proselyte)
I lay the pulpit, in the fober use

its legitimate, peculiar powers,
Mult Itand acknowledg'd, while the world shall stand,
The most important and effectual guard,
Support and ornament of virtue's cause.

There stands the messenger of truth. There stands
The legate of the skies. His theme divine,
His office sacred, his credentials clear.
By him, the violated law speaks out
Its thunders, and by him, in strains as sweet
As angels use, the gospel whispers peace.

3. He 'stablishes the strong, restores the weak,
claims the wanderer, binds the broken heart,



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And, arm'd himself in panoply complete
Of heav'nly temper, furnishes with arms
Bright as his own, and trains by ev'ry rule
Of holy discipline, to glorious war,
The facramental hoft of God's elect.

4. I venerate the man, whose heart is warni,
Whose hands are pure, whose doctrine and whose life
Coincident, exhibit lucid proof
That he is honeff in the sacred cause.
To such I render more than mere respect,
Whose actions say that they respect themselves.

5. But loose in morals, and in manners vain ;
In converfation frivolous, in dress
Extreme, at once rapacious and profufe,
Frequent in park, with lady at his side,
Ambling and prattling scandal as he goes ;
But rare at home, and never at his books,
Or with his pen, fave when he scrawls a card ;
Constant at routs, familiar with a round
Of ladyships, a stranger to the poor ;
Ambitious of preferment for its gold,
And well prepar'd by ignorance and floth,
By infidelity and love of th' world,
To make God's work a finecure ; a llave
To his own pleasures, and his patron's pride.

6. From such apostles, Oye mitred heads, Preserve the church ! and lay not careless hands On sculls that cannot teach, and will not learn.

7. Would I describe a preacher such as Paul, Were he on earth, would hear, approve and own, Paul should himself direct me. I would trace His master Arokes, and draw from his desigo.

8. I would express him simple, grave, sincere ö
In doctrine uncorrupt, in language plain ;
And plain in manner.

Decent, folemn, challe,
And natural in gesture. Much impress’d
Himself, as conscious of his awful charge ;
And anxious, mainly, that the flock he feeds
May feel it too. Affectionate in look
And tender in address, as well becomes
A messenger of grace to guilty mer.


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Hear me, for my cause ; and be flent, that you may hear. Believe me, for mine honor ; and have refpe&t for mine honor, that you may believe. Cenfure me, in your wifdom ; and awake your senses, that you may the better judge.

2. If there be any in this affembly, any dear friend of Cesar, to him I say, that Brutus' love to Cefar was no less than his. If then, that friend demand, why Brutusrose against Cetar, this is my answer ; not that I loved Cefar less, but that I loved Rome more. 3. Had

you rather Cefar were living, and die all slaves, than that Cefar were dead, to live all freemen? As Cesar loved me,

I weep for him ; as he was fortunate, I rejoice at it į as he was valiant, ( honor him; but, as he was ambitious, I few him.

4. There are tears for his love, joy for his fortune, honor for his valor, and death for his ambition. Who's here fo base that he would be a bondinan? If any, speak; for him have I offended.

s. Who's here fo rude, that he would not be a Roman? If any, speak; for him have I offended. Who's here so vile, that he will not love his country? If any, speak; for him have I offended. I pause for a reply.

6. None? Then pone have I offended. I have done no more to Cefar, than you should do to Brutus. And as. I llew

my best lover for the good of Rome, I referve the same dagger for myself, whenever it shall please my coun



try to need


Juba. SYPHAX, I joy to meet thee thus alone. e observ'd of late thy looks are fall’n, eft with gloomy cares and disconsent ; Then

Then tell me, Syphax, I conjure thee, tell me
What are the thoughts that knit thy brow in frowns,
And turn thine, eye thus coldly on thy prince ?

Syphax: 'Tis not my talent to conceal my thoughts,
Or carry smiles or sunshine in my face,
When discontent sits, heavy at my heart :
I have not yet so much of the Roman in me.

Jub. Why dost thou cast out such ungenerous terms Against the lords and lovereigns of the world ?. Dost not thou see mankind fall down before them, And own the force of their superior virtue ? Is there a nation in the wilds of Afric, Amidst our barren rocks and burning fand's, That does not trenible at the Ronan name?

Syph. -Where is the worth that sets this people up Above your own Numidia's tawny fons ? Do they with tougher sinews bend the bow? Or flies the javelin swifter to its mark, Launch'd from the vigor of a Roman arm? Who, like our active African, instructs The fiery steed, and trains him to his hand ? Or guides in troops the embattled elephant, Lauen with war? These, these are arts, my prince, In which

your Zama does not stoop to Rome.
Jub. These all are virtues of a meaner rank,
Perfections that are plac'd in bones and nerves.
A Roman soul is bent on higher views;
To civilize the rude unpomuh'd world,
To lay it under the restraint of laws ;
To make man mild, and sociable to man ;
To cultivate the wild licentious savage
With wisdom, discipline, and liberal arts ;
The establishments of life; yirtues like thefe
Make human watūre shine, reformithe soul,
And break our fierce barbarians into men.
Sypha Patience, just heav'ns !--Excuse an old man's

What are those wondrous civilizing arts,
This Roman polish, and this smooth behavior,
That render man thus tractable and tame ?
Are they not only to disguise our passions,


To set our looks at variance with our thoughts,
To check the starts and fallies of the soul,
And break off all its commerce with the tongue ?
In short, to change us into other creatures
Than what our nature and the gods design'd us?

Fub. To strike thee dumb, turn up thy eyes to Cato!
There may'st thou see to what majestic height
The Roman virtues lift


While good, and just, and anxious for his friends,
He's still feverely bent against himfelf:
Renouncing sleep, and rest, and food, and ease,
He Atrives with thirst and hunger, toil and heat ;
And when his fortune fets before him all
The pomp and pleasure that his soul can wishi,
His rigid virtue will


of none.
Syph. Believe me, prince, there's not an African
'That traverses our vaít Numidian defarts
In quest of préy, and lives upon his bow,
But better practifes thefe boasted virtues.
Coarfe are his meals, the fortune of the chafe,
Amidit the running stream he Nakes his thirit,
Toils all the day, and at the approach of night,
On the first friendly bank he throws him down,
Or rests his head upon a rock till morn ;
Then rises fresh, pursues the wonted game;
And if the following day he chance to find
A new repast, or an untasted spring,
Bleffes his stars, and thinks its luxury.

Fub. Thy prejudices, Syphax, won't discern
What virtues grow from ignorance and what.from choice,
Nor how the hero differs from the brute.
But grant that others could with equal glory
Look down on pleasures and the baits of sense ;
Where shall we find the man that bears affliction,
Great and majestic in his griefs, like Cato?
See, with what strength, what steadiness of mind,
He triumphs in the midst of all his sufferings !
How does he rise against a load of woes,
And thank the gods that threw the weight upon him !

Syph. 'Tis pride, rank pride, and haughtiness of foul : I think the Romans call it Itoicism.


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