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very much contribute to the general happiness of mankind. For this would root out envy or malice from the heart of man; because you cannot envy your neighbours strength, if he makes use of it to defend your life, or carry your burthen ; you cannot envy his wisdom, if he gives you good counsels ; nor his riches, if he supplies you in your wants.

SWIFT.

Sermon on Mutual Subjection. In cases of right and wrong, we ought not to know either relation or friend.

RICHARDSON.

Sir Ch. Grandison, vol. 3. let. 19, Davy. I do beseech you, sir, to countenance William Visor of Worcot against Charles Perkes o'the hill.

Shallow. There are many complaints, Davy, against that Visor; thát Visor is an arrant knave, on my knowledge.

Davy. I grant your worship, that he is a knave, sir; but yet, God forbid, sir, but a knave should have some countenance at his friend's request. An honest inan, sir, is able to speak for himself, when a knave is not. I have served your worship truly, sir, these eight years; and if I cannot once or twice in a quarter bear out a knave against an honest man, I have but very little credit with your worship. The knave is my honest friend, sir; therefore I beseech your worship let him be coun. tenanced.

SHAKESPEAR. Second Part King Henry IV, açt v.

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To one, who told Themistocles, he wopld go. vern the Athenians admirably, provided he would take care to avoid partiality, he replied, “ I. “ never sit on a tribunal where my friends will not “ meet with more favour and respect than stran

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gers."

PLUTARCH.
Life of Aristides.

It may be doubted whether Omnipotence itself is competent to alter the essential constitution of right and wrong : sure I am that such things, as you and I, are possessed of no such power.

BURKE.

Speech at Bristol, p. 64. As I shall have frequent occasion to mention the word right, I wish to be clearly understood in niy definition of it. There are various senses in which this term is used, and custom has in many of them afforded it an introduction contrary to its true meaning. We are so naturally inclined to give the utinost degree of force to our own case, that we call every pretension, however founded, a right; and by this means the term frequently stands opposed to justice and reason.

After Theodore was elected king of Corsica, not many years ago, by the mere choice of the natives, for their own convenience in opposing the Genoese, he went over into England, got himself into jail, and on his release therefrom, by the benefit of an act of insolvency, he surrendered up what he called his kingdom of Corsica, as a part of his personal property, for the use of his creditors ;

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some of whom may hereafter call this a charter ; or by any other name more fashionable, and ground thereon what they may term a right to the sovereignty and property of Corsica. But does not justice abhor such an action, both in him and in them, under the prostituted name of a right, and must not laughter be excited whenever it is told?

A right, to be truly so, must be right in itself; yet many things have obtained the name of rights, which are originally founded in wrong. Of this kind are all rights by mere conquest, power, or violence, In the cool moments of reflection we are obliged to allow that the mode by which such a right is obtained, is not the best suited to that spirit of universal justice which ought to preside equally over all mankind. There is something in the establishment of such a right that we wish to slip over as easily as possible, and say as little about as can be. But in the case of a right founded in right, the mind is carried chearfully into the subject, feels no compunction, suffers no distress, subjects its sensations to no violences, nor sees any thing in its way which requires an artificial smoothing.

Public Good, p. 6. 7. By the Author of Common Sense,

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EQUALITY OF MANKIND.

WHAT is the race of mankind but one family, widely scattered upon the face of the earth? all men by nature are brothers.

FENELON. Telemachus, vol. 1. liv. xi.

God has made of one blood all the nations of

men.

NEW TESTAMENT,

Acts xvii, 26.

STRANGE is it, that our bloods, Alike of colour, weight and heat, pour'd out to

gether Would quite confound distinction, yet stand off In differences so mighty.

SHAKESPEAR.
All's Well that Ends Well, act 2.

-SEARCH we the secret springs, And backwards trace the principles of things; There shall we find, that when the world began, One common mass compos'd the mould of man; One paste of Aesh on all degrees bestow'd, And kneaded up alike with moist’ning blood. The same almighty power inspir'd the frame With kindled life, and form'd the souls the same. The faculties of intellect and will, Dispens'd with equal hand, dispos’d with equal

skill,

Like liberty indulg'd with choice of good or ill,

Thus

Thus born alike, from virtue first began
The difference that distinguish'd man from man:
He claim'd no title from descent of blood,
But that which made him noble made him good.

DRYDEN.
Sigismonda and Guiscardo.

-Man o'er men He made not lord : such title to himself reserving.

MILTON.

of that poor

WHEN Tom, an' please your honour, got to the shop, there was nobody in it but a poor negro girl, with a bunch of white featiers slightly tied to the end of a long cane, flapping away flies-not killing them.—Tis a pretty picture, said my uncle Toby—she had suffered persecution, Trim, and had learnt mercy.

She was good an' please your honour, from nature as well as from hardships; and there are circumstances in the

story

friendless slut that would melt a heart of stone, said Trim; and some dismal winter's evening, when your honour is in the humour, they shall be told you with the rest of Tom's story, for it makes a part of it.

Then do not forget Trim, said my uncle Toby.

A negro has a soul, an' please your honour, said the Corporal (doubtingly)

Í am not much versed, Corporal, quoth my Uncle Toby, in things of that kind; but I suppase God would not leave him without one any more than thee or me.

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