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sions you intend to use, that they be significaut, pertinent, and inoffensive; and whereas it is the ordinary course of inconsiderate persons to speak their words, and then to think, or not to think till they speak; think first, and speak after, if it be in any matter of moment or seriousness.
"Avoid swearing in your ordinary communication, unless called to it by the magistrate, and not only the grosser oaths, but the lesser; and not only oaths, but imprecations, earnest and deep protestations: as you have the commendable example of good men to justify a solemn oath before a magistrate, so you have the precept of our Saviour forbidding it otherwise.
"Avoid scoffing, and bitter, and biting jeering, and jesting, especially at your friend's
"Be willing to speak well of the absent, if you do not know they deserve ill: by this means you shall make yourself many friends, and sometimes an undeserved commendation is not lost to the party to whom it is given. I have known some men, that have met with an undeserved commendation, out of shame of being worse than they have been reported, secretly to take up practices answerable to their commendation, and so to make themselves as good as they are reported.
"Be sure you give not an ill report to any that you are not sure deserves it: and in most cases, though a man deserves ill, yet you should be very sparing to report him so; in some cases indeed you are bound, in honesty and justice, to give that account concerning the demerit or default of a person that he deserves; as, namely, when you are called to give testimony for the ending of a controversy, or when the conecaling of it may harden and encourage a person in an evil way, or bring another into danger; in such cases, the very duty of charity binds you to speak your know-instead of reforming the offence, exasperates ledge; nay, your probable fear or suspicion of the offender, and makes him worse, and gives such a person, so it be done for prevention of him the cudgel to strike again, because it disgreater inconvenience, and in love, and espe- covers your own weakness when you are reprecially if the discovery be made to a person heuding another, and lays you justly open to that hath a superintendence, care, or authohis reproof, and makes your own but scorned rity over the person complained of; for this and disesteemed: I press this the rather, beis an act of love and duty. But for any per- cause most ordinarily ill language is the son maliciously, busily, and with intent to folly of children, and of weak and passionate scandalize another, to be whispering tales and people. stories to the prejudice of another, this is a fault: if you know any good of any person, speak it as you have opportunity; if you know any evil, speak it, if it be really and prudently douc, for the good of him, and the safety of others; otherwise rather chuse to say nothing, than to say any thing reproachfully, ma iciously, or officiously, to bis prejudice.
"If there be occasion for you to speak in any company, always be careful, if you speak at all, to speak latest, especially if strangers are in company; for, by this means, you will have the advantage of knowing the sense, judgment, temper, and relations of others, which may be a great light and help to you in ordering your speech; and you will better know the inclination of the company, and speak with more advantage and acceptation, and with more security against giving of fence.
condition, credit, deformity, or natural defects
"Be very careful that you give no reproach. ful, bitter, menacing or spiteful words to any person; nay, not to servants, or other persons of an inferior condition; and that upon these considerations. 1. There is not the meanest person but you may stand in need of him in one kind, or at some time or other; good words make friends, bad words make enemies; it is the best prudence in the world to make as many friends as honestly as you can, especially when it may be done at so easy a rate as a good word; and it is the greatest folly that can be to make an enemy by ill words, which do not at all any good to the party that useth them. 2. Il words provoke ill words again, and commonly such ill words as are gained by such a prevocation, especially of an inferior, stick closer, and wound deeper, than such as come unprovoked by ill language, from an equal. 3. Where faults are committed, they may, and by a superior, must be reproved; but let it be done without reproaches, or bitterness, otherwise it loseth its due end and use, and,
"Be careful that you commend not your. selves; it is the most unuseful and ungrateful thing that can be; you should avoid flattery from others, but especially decline flattering of yourselves, it is a sign your reputation is small and sinking, if your own tongues must be your flatterers or commenders ; and it is a
filsome and unpleasant thing for others to be resolute against it, and when your resoluhear it.
"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 that hear it, and brings disreputation to those that use it.
tion is once known, you will never be solicited to it. The Rechabites were commanded by their father not to drink wine, and they obeyed it, and had a blessing for it; my command to you is not so strict, I allow you the moderate use of wine and strong drink at your meals, I only forbid you the excess, or the unnecessary use of it, and those places and companies, and artifices that are temptations to it.
"Never use any prophane speeches, nor make jests of scripture expressions; when yon use the names of God, or of Christ, or any passages or words of the holy scripture, use them with reverence and seriousness, and not lightly, vainly, or scurrilously, for it is taking the name of God in vain.
"If you hear of 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 scrrow, not with derision or reproach.
"Do not upbraid any, or deride any man for a pious, strict, or religious conversation; for if he be sincere, you dishonour God and Injure him if he be an hypocrite, yet it is more than you know, or if you know him to be such, yet his external piety and strictness is not his fault, but his dissimulation and hy-pieces of fully that
pocrisy, and though his hypocrisy be to be detested, his external piety and religion is to be commended, not derided.
"I would have you always keep a habit of the fear of God upon your heart; consider his presence, order your life as in his presence; consider that he always sees you, beholds and takes notice of you, and especially whether you carry yourself auswerable to this great deliverance; it is one of those talents for which he will expect an account from you.
"I would have you frequently and thankfully consider of the great love of God in Jesus Christ, whom he hath given to be the instructor, and governor, and sacritice for the sins of you and all mankind; through whom, upon repentance, you have assurance of the remis sion of sins, and eternal life; and frequently consider how great an engagement this is upon you, and all mankind, to live according to such a hope and such a mercy.
"Be very moderate in eating and drinking ; drunkenness is the great vice of the time; and by drunkenness, I do mean, not only gross drunkenness, but also tipling, drinking excessively, and immoderately, or more than is convenient or necessary; avoid those companies that are given to it, come not into those places that are devoted to that beastly vice; namely, taverns and ale-houses; avoid and refuse those devices that are used to occasion it, as drinking and pledging of healths;
"Be frugal of your time, it is one of the best jewels we have; and to that end avoid idleness, it consumes your time, and lays you open to worse inconveniences; let your recrcations be healthy, and creditable, and moderate, without too much expence of time or money: go not to stage-plays, they are a most profuse wasting of time; value time by that estimate we would have of it when we want it; what would not a sick man give for those portions of time, of health, that he had formerly improvidently wasted?
"The vanity of young men in loving fine cloaths, and new fashious, and valuing themselves by them, is one of the most childish can be, and the occasion of great profuseness and undoing of young men: avoid curiosity and too much expensiveness in your apparel: let your apparel be comely, plain, decent, cleanly, not curious or costly; it is the sign of a weak head-piece, to be sick for every new fashion, or to think himself the better in it, or the worse without it.
"Be very careful to speak truth, and beware of lying; as lying is displeasing to God, so it is offensive to man, and always, at the latter end, returns to the reproach or disadvantage of him that useth it; it is an evidence of a weak and unmanly mind. Be careful that you believe not hastily strange news and stories, and be much more careful that you do not report them, though at the second hand; for if it prove an untruth, as com monly strange stories prove so, it brings an imputation of levity upon him that reports it, and possibly some disadvantage to others.
"Run not into debt, either for wares sold, or money borrowed; be content to want things that are not of absolute necessity, rather than to run upon the score; such a man pays, at the latter end, a third part more than the principal comes to, and is in perpetual servitude to his creditors, lives uncomfortably, is necessitated to increase his debts to stop his creditors mouths, and many times falls into desperate courses.
"Lastly, I shall conclude with one advice Ta
more, without the observance whereof my labour in writing this long epistle will be probably fruitless: be not wise in your own conceit, this is the unhappy error, and many times the ruin of young men especially: they are usually rash, giddy, and inconsiderate, and yet extremely confident of that which they have least reason to trust; namely, their own understanding, which reuders them most re- || served from them that are willing and best
able to advise them, impatient of reproof, love to be flattered, and so become incapable of good and wise counsel, till their follies have reduced them to extreme straits and inconve niencies.
"And thus I have, in this long epistle, given you the means how you may improve both your own sickness and recovery, to the glory of God, and your own benefit." *
THE MYSTERIOUS GUESTS.
brity, but went to an obscure inn kept by a man of the name of Du Long. They desired to have his best apartments, spent a great deal of money, relished the produce of his wretched kitchen, and thought his adulterated wine perfectly genuine. From day to day Du Long supposed that they would continue their journey and proceed to the capital; for that they had come merely to see Calais was an idea too absurd to enter any body's head. But so far from continuing their journey and proceeding to the capital, they did not even inspect what was worth seeing at Calais; for except going out now and then to shoot snipes, they kept close at home, eating, drinking, and doing nothing.
ABOUT sixty years ago, two Englishmen one day arrived at Calais in the Dover packet. They did not take up their quarters at the hotel of Mons. Dessein, on whom the author of the Sentimental Journey bestowed such cele-him :-" Landlord," said he, "we like your house; and if you will acquiesce in a certain whim, it is probable that we might continue for a long time to spend our money with you.”
thing else than fools. Here the matter rested. In this opinion Du Long was still more confirmed when at the end of a few weeks one of his guests, an elderly man, thus addressed
"Your honours have only to give your commands; an innkeeper is by profession the slave of all the whims that throng to him from all the four quarters of the globe."
"You have, to be sure," continued the Englishman, "had a prodigiously large beast painted on your sign; but your house is only a fly among inns; it scarcely contains three tolerable rooms, and unfortunately all of them look into the street. We are fond of rest; we want to sleep. Your watchman has a very loud voice, and the coaches roll the whole night along the street so as to make all the windows rattle. We wake every quarter of an hour to curse them, and fall asleep again to be again awaked in another quarter of an hour. You must admit, my dear fellow, that this is enough to destroy our health and ex
"They may be spies," thought the host, or runaways, or fools. No matter what is that to me? They pay honestly." When he was sitting in an evening over a pint of wine with his neighbour and relation, the grocer,
they used to rack their brains about the mys-haust our patience."
"A man may squint without being a spy," rejoined the host; "I should rather take them for runaways, for they read all my newspapers, probably for the sake of the advertisements." His kinsman then assured him that all Englishmen spend at least a twelfth part of their lives in reading newspapers. The conclusion t› which they generally came was, that as the said foreigners were apparently neither spics por runaways, they could not possibly be any
The host shrugged his shoulders.-" How can it be helped?"
"Very easily," replied the stranger; "if you are not afraid of a little expence, in which we will go halves without requiring at our departure the smallest compensation."
Du Long, whose barren field had, since the arrival of the Englishmen, been daily fertilized with a shower of guineas, promised to do all
* Many of these precepts were written to one of his sous on his recovery from a dangerous sickness.
"Dear landlord,-If you have any acquaintauce with history, you must know that the English were once, during a period of two hundred and ten years, in possession of Calais; that they were at length driven out of it by the Duke of Guise, who treated them in the same mauner as our Edward III. did the French, that is, drove them out of the town and seized all their effects. Not long since we were so fortunate as to discover in a chest full of old parchments, deeds which proved that one of our ancestors formerly possessed at Calais a large house, on the site of which three houses stand at present; yours is one of the When our ancestor was obliged to three. flee, he buried his gold and silver at the foot of a thick wall which is still in existence. Among his papers we found one which afforded satisfactory information respecting the situation of the building. We immediately repaired to Calais, and luckily found a public house on the spot so interesting to us; we took lodgings in it, examined every thing, aud concerted measures to take possession of our lawful inheritance without exciting notice. In what manner we removed all obstacles is well known to you. The great hole and the empty iron chest which you will find under the wall in our chamber, are proofs that we have been successful. We make you a present of the chest, and advise you to fill up the hole, and to give yourself no farther concern about us; all inquiries will be in vain, as the names we went by were only assumed. Farewel."
The landlord of the Golden Elephant stood stock still and with open mouth. His kinsman came; both looked at the hole and then at the empty chest, and then at one another, and agreed that the strangers were not such fools as they had taken them for.
THE MYSTERIOUS GUESTS.
that lay in his power to satisfy his worthy guests; but he could not prevent the rattling of the coaches and bellowing of the watchman.
"Neither is it necessary," answered the stranger "Behind your house you have a little garden, though you are no lover of gardening; for, except a little parsley for your soups, I observe nothing in it but nettles. The old garden-wall, too, in spite of its thickness, is just ready to tumble. Suppose you were to make use of this space to run up a little building, a sort of pleasure-house, even if it were to contain no more than a couple of rooms. It might be supported by the old wall, by which means a considerable part of the expence would be spared, and the wall itself would be propped up. As I just now mentioned, for the sake of a quiet lodging we would willingly defray one-half of the cost, and when we are gone the building will be yours. You will, then have an additional couple of convenient rooms to let. If, on the other hand, you object to our proposal, we must leave you."
One fine day in autumn he saw them go out with their guns slung over their shoulders. They told him that they were going to take the diversion of suipe-shooting, and took leave of him for three days. The three days passed, and so did a fourth, but the strangers did not make their appearance. On the fifth, Du Loug shook his head; on the sixth his kinsman began to shake his also; on the seventh this suspicious circumstance was communicated to the police; and on the eight the deserted habitation was broken open with all the formalities of law. On the table was found a billet, the contents of which were as follow:
The host, however, had not the least objection, though he thought within himself:"My kinsman and I were right enough in concluding that these people were fools." He immediately sent for a bricklayer: the place was examined, and the Englishmen described what they should like to have done. Joists and bricks were quickly brought; three light walls were quickly run up, the old garden wall formed the fourth, from which sloped a half roof; so that the whole looked more like a wood-house than a habitation: but the strangers were satisfied, and Du Long laughed in his sleeve.
Two months thus passed in mutual content; the golden spring flowed abundantly though the wine grew worse and worse every day; the two Englishmen very seldom quitted their lodging, where they ate, drank, and read the|| newspapers. The only thing that surprized the landlord of the Golden Elephant was, that for the sake of nocturnal repose they had built a house for themselves, and that now he very often perceived a light the whole night through in their apartinents. He once conjectured that they might be coiners; but as all the money they spent passed through his hands, and their guineas, after the most careful examination, were always found to be good, his kinsman and he had again no other alternative than to set them down for fools.
A COMPLETION OF THE PROPHECIES
RESPECT TO THE PAPAL POWER, OR ANTICHRIST,
FROM THE RECENT ACTS OF THE EMPEROR NAPOLEON.
[Continued from Page 38 ]
To shew the high prerogative of which the Church of Rome holds itself intitled, we have only to appeal to their own writers for authentic proofs. Cardinal Bellarmine, when treating of the Roman Poutiffs, tells us that they must peculiarly well understand the authority of their own See. Let is therefore hear them speak from their tolic chair.
France, Spain, and Portugal, more especiallycountries the most devoted to the interests of the sovereign Pontiffs-can abundantly prove the frequency and the extent of pious frauds. The legends of the Romish saints are filled with miracles reported to have been wrought for the establishment of corrupt doctrines, and apos-idolatrous worship.
"He who reigneth on high, to whom all power is given in heaven and in earth, hath committed the one holy Catholic and Apostolic Church, out of which there is no salvation, to be governed with plenitude of power by one only on earth; namely, by Peter, the prince of the Apostles, and by the successor of Peter, the Roman Pontiff. This one he hath constituted a prince over all nuions, and all kingdoms; to pluck up, waste, destroy, plant, and build."
"It is observable that the Man of Sin is said to perform his miracles in the sight of men, in order to deceive them, and in the sight of the beast, in order to serve him: but not in the sight of God to serve his cause, or promote his religion. Now miracles, visions, and revelations, are the mighty boasts of the church of Rome; the contrivance of an artful cunning clergy, to impose upon an ignorant credulous laity. Even fire is pretended to come down from heaven, as in the case of St. Anthony's fire, and other instances cited by Brightman, and other writers on the Revelation; and in solemn excommunications, which are called the thunders of the church, and are ptrformed with the ceremony of casting down burning torches from on high, symbols and emblems of fire from heaven. Miracles are thought so necessary and essential, that they are reckoned among the notes of the Catholic Church; and they are alleged principally in support of purgatory, prayers for the dead, the worship of saints, images, and relics, and the like (as they are called) Catholic doctrines. But if these miracles were all real, we learn from hence what opinion we ought to frame of them; and what then shall we say, if they are all fictions and counterfeits? They are indeed so far from being any proof of the true church, that they are rather a proof of a false one; they are, we see, the distinguishing mark of Antichrist."
These are the words of Pope Pius V. in bis Bull against Queen Elizabeth; towards the conclusion of which, “Supported," he "by the authority of him who hath secu fit to place him, however unequal to so great a charge in this supreme throne of justice,|| he declares, in the plentitude of his Apostolical authority, the said Elizabeth laid under a sentence of Anathema, deprived of all rights and title to her kingdom, her subjects absolved from all oaths of allegiance to her, and those who obey her involved in the like sentence of Anathema."
The See of Rome, as it was rising to this plentinde of power, endeavoured to support itself by every appeal to the peculiar favour of heaven. Many of the Popes confirmed their authority by the pretended evidence of ghosts and of persons affirmed to be risen from the dend. Such is the exact conduct of him who was predicted to come after the working of Satan, with all power, and signs, and lying won ders, and with all deceivableness of unrighteous ness, who deceiveth them that dwell on earth by means of those miracles which he had power to do. The Papal See has laid claim to the power of working miracles, as to one of the marks of the true church, and persuaded the credulous and the superstitious of the dark ages, to allow its pretensions. The history of Italy,
To corroborate these observations, let us turn to the description of the church in the tenth century. "Both Greeks and Latins placed the essence and life of religion in the worship of images and departed saints, in searching after with zeal, and preserving with a devout care and veneration, the sacred relics of holy men and women; and in accumulating riches upon the priests and monks, whose opulence increased with the progress of super