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"Come unto me (Messiah cries) All that are laden and oppress'd: To Thee I come (my heart replies) O Patron of eternal rest!

Who walks with me (rejoins the voice)
In purest day-light shall rejoice,
Incapable to err, or fall.

With thee I walk, my gracious God;
Long I've thy painful foot-steps trod,
Redeemer, Saviour, Friend of all

"Heav'n in my youth bestow'd each good
Of choicer sort: in fertile lands
A decent patrimony stood,
Sufficient for my just demands.
My form was pleasing; health refin'd
My blood; a deep-discerning mind

Crown'd all the rest,-The fav'rite child
Of un-affected eloquence,

Plain nature, un-scholastic sense:—
And once or twice the Muses smil'd!

"Blest with each boon that simpler minds desire, Till Heav'n grows weary of their nauseous pray'rs, I made the nobler option to retire 7,

And gave the world to worldlings and their heirs;
The warriors laurels, and the statesman's fame,
The vain man's hopes for titles and employ,
The pomp of station, and the rich man's name,
I left for fools to seek, and knaves t'enjoy;
An early whisper did its truths impart,
And all the God conceal'd irradiated my heart.
"Happy the man who turns to Heav'n,
When on the landscape's verge of green
Old-age appears, to whom 'tis giv'n
To creep in sight, but fly, unseen!

ginal Latin, and above sixty translations have been made from it into modern languages.

Our author died August the 8th, 1471, aged 92 years.

In the engraving on copper above-mentioned, and lying over his grave, is represented a person respectfully presenting to him a label on which is written a verse to this effect:

Stealer of marches, subtile foe,
Sinon of stratagem and woe!
Thy fatal blows, ah! who can ward?
Around thee lurks a motley train

Of wants, and fears, and chronic pain,
The hungry Croats of thy guard.
"(Thus on the flow'r-enamell'd lawn,
Unconscious of the least surprize,
In thoughtless gambols sports the fawn,
Whilst veil'd in grass the tygress lies.
The silent trait'ress crouches low,
Her very lungs surcease to blow:
At length she darts on hunger's wings;
Sure of her distance and success,
Where Newton could but only guess,
She never misses, when she springs 9.)
"More truly wise the man, whose early youth 1
Is offer'd a free off'ring to the Lord,
A self-addicted votary to truth,

Servant thro' choice, disciple by accord!
Heav'n always did th' unblemish'd turtle choose,
Where health conjoin'd with spirit most abounds:
Heav'n seeks the young, nor does the old refuse,
But youth acquits the debt, which age com-
pounds!

Awkward in time, and sour'd with self-disgrace, The spend-thrift pays his all, and takes the bankrupt's place."

Thus spoke the venerable sage
Who ne'er imbib'd Mæonian lore,
Who drew no aids from Maro's page,
And yet to nobler flights could soar.
Taught by the Solyméan maid;
With native elegance array'd,
He gave his easy thoughts to flow;
The charms which anxious art deny'd
Truth and simplicity supply'd,
Melodious in religious woe.

Poet in sentiment! he feels

The veil which artful charms conceals,
The flame; nor seeks from verse his aid!
To real beauty proves a shade.
When nature's out-lines dubious are,

Oh! where is Peace? for Thou its paths hast Verse decks them with a slight cymarr 11; trod.

True charms by art in vain are drest.

To which Kempis returns another strip of paper, Not icy prose could damp his fire: inscribed as follows:

In poverty, retirement, and with God. He was a canon regular of Augustins, and subprior of mount St. Agnes' monastery. He composed his treatise On the Imitation of Christ in the sixty-first year of his age, as appears from a note of his own writing in the library of his

convent.

• Imitation of Christ, Lib. I. c. i. 7" Solitude is the best school wherein to learn the way to Heaven." St. Jerom.

"Worldly honours are a trying snare to men of an exalted station; of course their chief care must be, to put themselves out of the reach of envy by humility." Nepotian.

"The pleasures of this world are only the momentary comforts of the miserable, and not the rewards of the happy." St. August. Cætera solicita speciosa incommoda vitæ Permisi stultis quærere, habere malis. Couleius de Plant.

Intense the flame and mounting high'r,
Brightly victorious when opprest!
By this time morn in all its glory shone;
The Sun's chaste kiss absorb'd the virgin-dew 1
Th' impatient peasant wish'd his labour done,
The cattle to th' umbrageous streams withdrew:
Beneath a cool impenetrable shade,
Quiet, he mus'd. So Jonas safely sate [play'd)
(When the swift gourd her palmy leaves dis-
To see the tow'rs of Ninus bow to fate 12.

9 This parenthesis was inserted by way of imitating the famous parenthesis in Horace's Ode, which begins

Qualem ministrum fulminis alitem, &c. 10. Even from the flower till the grape was ripe, hath my heart delighted in Wisdom."

Ecclus. c. li. v. 15. "A thin covering of the gause, or sarsnet. kind. Dryd. Cymon & Iphigen ̧ 12 Jonab, c. iv. v. 6.

Th' Ascetic then drew forth a parchment-scroll, And thus pour'd out to Heav'n th' effusions of his soul.

THE MEDITATION OF THOMAS A KEMPIS.

(1.) 'Tis vanity to wish for length of days;
The art of living well is wise men's praise.
If death, not length of life, engag'd our view,
Life would be happier, and death happier too1.
Nature foreshows our death: 'tis God's decree;
The king, the insect dies; and so must we.
What's natural, and common to us all,
What's necessary ;-none should evil call,
Check thy fond love of life, and human pride;
Shall man repine at death, when Christ has dy'd?
(2.) He that can calmly view the mask of
Will never tremble at the face beneath; [death,
Probationer of Heav'n, he starts no more
To see the last sands ebb, than those before".
(3.) In vain we argue, boast, elude, descant;-
No man is honest that's afraid of want.

No blood of confessors that bosom warms3,
Which starts at hunger, as the worst of harms 4
(4.) The man with christian preservance fir'ds,
Check'd but not stop'd; retarded but not tir'd;
Straiten'd by foes, yet sure of a retreat,
In Heav'n's protection rests securely great;
Hears ev'ry sharp alarm without dismay;
Midst dangers dauntless, and midst terrours gay;
Indignant of obstruction glows his flame,
And, struggling, mounts to Heav'n, from whence

it came:

Oppress'd it thrives; its own destroyers tires, And with unceasing fortitude aspires 7.

1 This and the following passages marked with a note of reference are extracted almost verbatim from Kempis's Book of the Imitation of Christ. Lib. I, c. 1, 2. See also Lib. 1, c. 19. 23.

2 "Death, when compared to life, scems to be a remedy and not a punishment."

St. Macar.

On the same point another primitive Christian hath observed, "That the Supreme Being made life short; since, as the troubles of it cannot be removed from us, we may the sooner be removed from them." St. Bernard.

When man desponds, (of human hope bereft)
Patience and Christian heroism are left,
Let patience be thy first and last coneern;
The hardest task a Christian has to learn 9 !
Life's pendulum in th' other world shall make
Advances, ou the side it now goes back.

By force, a virtue of celestial kind Was never storm'd; by art 'tis undermin'd 10. (5.) All seek for knowledge. Knowledge is no

more

Than this; to know ourselves, and God adore. Wouldst thou with profit seek, and learn with gain?

Unknown thyself, in solitude remain ".
Virtue retires, but in retirement blooms,
Full of good works, and dying in perfumes 12.
In thy own heart the living waters rise 13;
Good conscience is the wisdom of the wise! 14
Man's only confidence, unmixt with pride,
Is the firm trust that God is on his side 15!
Like Aaron's rod, the faithful and the just,
Torn from their tree, shall blossom in the dust.
(6.) God, says the chief of penitents16, is One,
Who gives Himself, his Spirit, and his Son.

"Is hunger irksome?-Thou by Him art fed
With quails miraculous, and Heav'nly bread.
Is thirst oppressive?-Lift thy eyes, and see
Cat'racts of water fall from rocks for thee.
Art thou in darkness?-Uncreated light
Is all thy own, and guides thy erring sight.
Is nakedness thy lot?-Yet ne'er repine ;-
The vestments of Eternity are thine.
Art thou a widow?-God's thy consort true.
Art thou an orphan?-He's thy father too."

Ibid. c. 35, No. 2. Ibid. c. 18, No. 2.

9 See also Caussin's Holy Court, Part I, L: 3. Sect. 52, fol. 1650.

10 "True christian piety was never made a real captive; it may be killed, but not conquered." St. Jerom. c. 20. L. II,

11"Imitation of Christ, L. I,

c. 10.

12" The retired Christian, in seeking after an happy life, actually enjoys one; and possesses that already which he only fancies he is pursuSt. Eucher. ing."

13 Drink waters out of thine own cisterns. Prov. c. v, V. 15. See also Rev. c. xxii, v. 1. "And he showed me a pure river of water of life, 3" Dost thou fear poverty? Christ calls the clear as crystal." See John, c. vii, v. 38.

poor man blessed.-

Art thou afraid of labour? Pains are produc

tive of a crown, [fears no famine: Art thou hungry? A true confidence in God for the Supreme Governor of the world beholds thy warfare; and prepares for thee a crown of glory and everlasting rest.”—

Hieron. in Epist.

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14 Imitat. of Jesus Christ, L. I, c. 6.
15 Imitat. of Jesus Christ, Lib. II, c. 10.

"The only means of obtaining true security is to commit all our interests to God, who constantly knows and is ever willing to bestow good things on them that ask him as they ought."

Cassian.

"Security is no where but in the love and service of God. It is neither in Heaven, nor Paradise, much less in the present world. In Heaven the angels fell from the divine presence: in Paradise Adam lost his abode of pleasure: in the world Judas fell from the school of our SaSt. Bernard.

6"The greatest safety man can have is to Senec. fear nothing but God." "Human fear depresses, the fear of God exhi-viour." Cassian. larates."

16 St. August. The ten lines marked with inverted commas are a literal translation from

7 Imitat. of Christ, L. III., c. 5. Ibid. c. 19, him.

No. 1.

(7.) The men of Science aim themselves to
show 17,

And know just what imports them not to know 18.
(Once having miss'd the truth, they farther stray:
As men ride fastest who have lost their way;)
Whilst the poor peasant that with daily care"
Improves his lands and offers Heav'n his pray'r,
With conscious boldness may produce his face
Where proud philosophers shall want a place19.
Philosophy in anxious doubts expires:
Religion trims her lamp, as life retires 20.
True faith, like gold into the furnace cast,
Maintains its sterling pureness to the last.
Conscience will ev'ry pious act attest 21:
A silent panegyrist, but the best!

Say, is it much indignities to bear,
When God for thee thy nature deign'd to wear?
If slander vilifies the good man's name,
It hurts not; but prevents a future shame,
The censure and reproaches of mankind
Are the true christian mentors of the mind.
No other way humility is gain'd;
No other way vain glory is restrain'd.
Nor worse, nor better we, if praise or blame
Lift or depress-the man is still the same 27.
The happy, if they're wise, must all things fear;
Nor need th' unhappy, if they're good, des-
pair.

(10.) Hard is the task 'gainst nature's strength

to strive :

(8.) All chastisements for private use are giv'n; Perfection is the lot of none alive; The revelations Personal of Heav'n 22 : But man in misery mistakes his road,

Sighs for lost joys, and never turns to God 23.
Heav'n more than meets her child with sorrows
try'd;

Her dove brings olive, e'er the waves subside24,
Man gives but once, and grudges when we sue;
Heav'n makes old gifts the precedents for new.

(9.) Afflictions have their use of ev'ry kind;
At once they humble, and exalt the mind:
The ferment of the soul by just degrees
Refines the true clear spirit from the lees 25.
Boast as we will, and argue as we can,
None ever knew the virtues of a man,
Except affliction sifts the flour from bran

17" It is good to know much and live well: but, if we cannot attain both, it is better to desire piety than learning: for knowledge makes no man truly happy, nor doth happiness consist in intellectual acquisitions. The only valuable thing is a religious life."

Sti. Greg. Magn. Moral. And again: "That only is the best knowledge which makes us better."

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20 Imitat. of Jesus Christ, L. II, c. 10.

21 As in water face answereth to face, so the heart of man to man." Prov. xxvii, v. 19. "Thou canst avoid, sooner or later, whatever molesteth thee, except thy own conscience." Augustin. in Psalm xxx.

22 Imitat. of Jesus Christ, L. I, c. 13. "God causeth (afflictions) to come, either for correction, or for his land, or for mercy." Job, c. xxxvii, v. 13.

"It is the work and providence of God's secret counsel, that the days of the elect should be troubled in their pilgrimage. This present life is the way to our eternal abode: God there

end."

fore in his secret wisdom afflicts our travel with
continual trouble, lest the delights of our jour-
ney might take away the desire of our journey's
St. Greg. Mag.
"No servant of Christ is without affliction. If
you expect to be free from persecution, you have
not yet so much as begun to be a Christian."
St. August.

23 Imitat. of Christ, L. I, c. 11.
24 Imitat. of Christ, ibid. See also Gen. c.
viii, v. 11.

25 Imitat. of Christ, L. I, c. 13.

26 lbid. Lib. I, c. 16. Lib. III, c. 12. See also Amos, c. ix. v. 3, and Luke c. xxii, v. 51.

Or grant frail man could tread th' unerring road,
How could we suffer for the sake of God?
Affliction's ordeal, sharp, but brightly shines;
Sep'rates the gold, and ev'ry vice calcines.
In adverse fortune, when the storm runs high,
And sickness graves death's image on the eye,
Nor wealth, nor rank, nor pow'r, assuage the

grief

Ask God to send thee patience or relief30.
The infant Moses 'scap'd his wat'ry grave31.
Heav'n half o'erwhelms the man it means to
save!

(11.) Th' ambitious and the covetous desire 32 More than their worth deserves, or wants re quire :

Not merely for the profit things may yield,
But, ah! their neighbour's pittance maims their
field:
Thus, gain'd by force, or fraudulent design,
The grapes of Naboth yield them blood for
wine 33

(12) Nothing but truth can claim a lasting
date 34;

Time is truth's surest judge, and judges late:

27 Imitat. of Christ, L. III, c. 5.
28 Ibid.

29 "For gold is tried in the fire, and accep-
table men in the furnace of adversity."
Ecclus. c. ii, v. 5.
30 Imitat. of Christ, L. III, c. 5.
31 Exod. c. II, v. 5.

32"He that gathereth by defrauding his own goods riotously. A covetous man's eye is not sasoul, gathereth for others, that shall spend his tisfied with his portion, and the iniquity of the wicked drieth up his soul."

.

Ecclus. c. xiv.

33 Ahab's excuse to Naboth, when he said give me thy vineyard that I may make it a garden of herbs, represents in a lively manner the pretences that avaricious and ambitious men use, when they want to make new acquisitions. They lye to their consciences; asking a seeming trifle, and meaning to obtain something very va

luable."

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St. Ambrose.

Woe unto them that covet fields, and take them away by violence." Micah, c. ii, v. 2. They enlarge their desire as Hell, and are as death, and cannot be satisfied: woe unto them that encrease that which is not theirs."

Hab. c. ii, v. 5, 6. 34 Imitat. of Jesus Christ, L. I, c. 3.

And, for thy guide, be he alone believ'd,
Who never can deceive, nor is deceiv'd 35!
Thus safe thro' waves the sons of Isr'el trod ;
Their better magnet was the lamp of God: [led
And thus Heav'n's star Earth's humble shepherds
To their Messiah in his humbler bed.

(13.) Flatt'ry and fame at death the vain forsake,

And other knaves and fools their honours take36, (14.) Tease not thy mind; nor run a restless round

In search of science better lost than found.
Still teach thy soul a sober course to try,
And shun the track of singularity!

(15.) Presumptuous flights and sceptical debates
Foretel (Cassandra-like) the fall of states.
So Greece and Rome soon moulder'd to decay,
When Epicurus' system gain'd the day.
But those who make prophaneness stand for wit,
Desp'rate apply the pigeons to their feet:
Bankrupts of sense, and impudently bad;
Their judgment ruin'd, and their fancy mad!
Like Daniel's 37 goat 38 in th' insolence of youth,
Stars they displace, and overturn the truth.

(16.) He, who adopts religions, wrong or right, Is not a convert, but an hypocrite : Him, seeming what he is not, man esteems; God hates him, for he is not what he seems. The bull-rush thus a specious outside wears, Smooth as the shining rind the poplar bears: But strip the cov'ring of its polish'd skin, And all is insubstantial sponge within. When not a whisper breaths upon the trees, Unmov'd it stands, but bends with ev'ry breeze. It boasts th' ablution of a silver flood, But feeds on mire, and roots itself in mud.

(17.) Self-love is foolish, criminal, and vain39, Therefore, O man, such partial views restrain : And often take this counsel for a rule,

To please one's self is but to please one fool40. (18.) The alms we give, we keep the alms

We lose

35

we save

possessing only what we gave 41.

-Neque decipitur,neque decipit unquam.
Manil.

36 There is no work that shows more art and industry than the texture of a spider's web. The delicate threads are so nicely disposed, and so curiously interwoven one with another, that you would think it produced by the labour of a celestial being; yet nothing in the event is more fragil and insubstantial. A breath of wind tears it to pieces, and carries it away. Just so are worldly, acquisitions made by men in exalted stations, and reputedly wise and cunning.”

37 Dan. c. viii, v. 10, 11.

Origen.

38 The prophet here means, by the goat, the king of Greece, the region of vain philosophy.

19"He that loveth himself most, hath of all men the happiness of finding the fewest rivals." Anon. Vet.

40 He that pleaseth himself, pleaseth a fool."

41"There is that scattereth and yet increaseth; and there is that withholding more than is meet, but it tendeth to poverty."

Prov. c. xi, v. 24.

"The riches which thou treasurest up, are

But if vain glory prompts the tongue to boast,
In vain we strive to give, the gift is lost.
Wealth, unbestow'd, is the fool's alchymy ;—
Misers have wealth, but taste it not ;-and die.
In ev'ry purse that th' avaricious bears,
There's still a rent, which wily Satan tears12:
A man may mend it, at returning light,
But the arch-fiend undarns the work at night.
Useless, O miser! are thy labours found;
And all thy vintage leaks on thirsty ground $3,
Chimeric nonsense! Riches unemploy'd
In doing good, are riches unenjoy'd ;
The slave who sets his soul on worthless pelf,
Is a mere Dioclesian to himself;

A wretched martyr in a wretched cause;
Alive, unhonour'd; dead, without applause!
Boast not of homage to Earth's monarchs giv'n;
A Paula's 44 name is better known in Heav'n.
(19.) Riches no more are ours, than are the

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ter.

Both their histories are drawn at large by St. Jerom, and addressed to Eustochium. Paula has written some excellent verses on religious subjects.

She built a temple at Emmäus in honour of our Blessed Saviour., Her tomb is at Bethlehem. The inscription for her and her daughter was written by St. Jerom. Sandy's Trav. fol. 135. 139, &c.

45 The name of the monastery where Kempis resided.

46 Part of this paragraph, is copied from Job, c. xx, v. 14, 15, 18. Compare also Job, c. xxvii, v. 19, 20, 21.

47 Gold of Ophir. See 1 Kings c. ix, v. 28. 1 Chron. xxix, v. 4. 2 Chron. viii, v. 18. Psalm xlv, v. 9. Isaiah xiii. v. 12.

48 Turquoises. "The true oriental turquoise

Then are the fi'ry rubies 19 to be seen,
And em'ralds 50 tinctur'd with the rainbow's

green,

Translucent beryl 51, flame-ey'd chrysolite52,
And sardonix 53, refresher of the sight;
With these th' empurpled amethist combines54,
And opaz55, vein'd with riv'lets, mildly shines.
All first turns into riot, then to care:-
Whirl'd down th' impetuous torrent, call'd an heir.
(19.) Religion's harbour, like th' Etrurian
bay 56,

Secure from storms is land-lock'd ev'ry way.
Safe, 'midst the wreck of worlds, the vessel rides,
Nor minds the absent rage of winds and tides:
Whilst from his prow the pilot looking down,
Surveys at once God's image and his own57;
Heav'n's favour smooths th' expanse, and
ness sleeps

On the clear mirror of the silent deep58,

Would'st thou be vitally with Christ conjoin'd ?
Copy his deeds, and imitate his mind 62;
No man can worldly happiness ensure ;
Heav'n's consolation all men may procure63.

(22.) When passions reign with arbitrary sway,
Resistance, not compliance, wins the day64,
Here av'rice, there ambitious schemes prevail;
Who can quench flames when double winds assail?
Boast as we will, our christian glories lie
In humble suff'ring, not proud apathy65.
Submission an eternal crown procures ;
Heav'n's hero conquers most, who most en.
dures.-

Like the four cherubs in Ezekiel's dream66,
(What time the prophet slept by Chebar's stream)
The Christian, mov'd by energy divine,

calm-Walks forward still, in one unvarying line67: Nor wealth, nor pow'r, attract his wondering

(20) No man at once two Edens can enjoy59: Nor Earth and Heav'n the self-same mind employ. Two diffrent ways th' unsocial objects draw: Flesh strives with spirit, nature combats law : Reason and revelation live at strife,

Though meant for mutual aid, like man and wife60

Religion and the world can ne'er agree:
One eye is sacrific'd, that one may see,
Canals, for pleasure made, with pleasure stray;
But drain at length the middle stream away.
(21.) Life's joy and pomp at distance should
appear,

Possession brings the vulgar dawbing near.
Who can rejoice to tread a devious road,
Led by false views, and serpentine from God 61?

comes out of the old rock in the mountains of
Piriskua, about eighty miles from the town of
Moscheda." Hist. of Gust. Adolph. vol. II, p.
342.

49 Rubies. "Nazarites, more ruddy than rubies." Lam. c. iv, v. 7.

50 Emeralds. "A rainbow in sight like an emerald." Rev. c. iv, v. 3.

51 Berryl. Dan. c. x, v. 6. Rev. xxi, v. 20. 52 Chrysolite. Ezek. c. xxviii.

63 Sardonyx. Rev. c. xxi, v. 20.

54 Amethist. Exod. c. xxviii, v. 19. Ibid. c. xxxix, v. 12.

55 Ezek. c. xxviii, v. 13, and Rev. xxi. v. 20. 56 The port of Lerichè, in Tuscany. 57One way to know God is perfectly to know one's self." Hugo de anima.

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58 Imitat. of Christ, L. II, c. 1-3. 59"It is not only difficult but impossible to enjoy Heaven here and hereafter; or, in other words, to live in pleasure and dissapation, and at the same time attain spiritual happiness. No man hath passed from one paradise to another : no man hath been the mirror of felicity in both worlds, nor shone with equal glory in Earth and in Heaven."

60 Imitat. of Christ, L, I, c. 24. 61 lbid. L. I, c. 21.

Hieron.

sight;

He swerves not to the left hand, nor the right.
Humbly he eats, and finds the proffer'd scroll
Sweet to the taste, inspiring to the soul 68.
So when Saul's weary'd son his fasting broke
With honey dropping from Philistian oak,
Returning strength and sprightliness arise,
Glow on his cheeks, and sparkle in his eyes 6.

When fortune smiles within doors and without, Man's heart, well-pleas'd, may think itself devout:

But, when ill days, and nights of pain, succeed,
Let him bear well, and he's devout indeed.

(23.) Those who revenge a deed that injures

them,

Copy the very sin, which they condemn”.
Impiously wand'ring from the christian road,
They snatch God's own prerogative from God!
Michael in bitterness of strife consign'd
The final verdict to th' unerring mind 2.—
From turbulence of anger wisely keep;
The hind who soweth winds, shall whirlwinds
reap73.

(24.) The worldling,tempter of himself, pursues Idols of his own making; ideot's views ;

62 Imitat. of Christ, L. I, c. 24.
63 Ibid.

64 Ibid. L. I, c. 6.

65 Ibid. L. II, c. 3.
66 See Ezek. c. 1.

67 Ezek. c. i, v. 12.
68 Ibid. c. iii, v. 1, 2, 3.
69 1 Sam. c. xiv, v. 29.

70 Imitat. of Christ, L. II, c. 3.

71" To return one injury for another is to revenge like man: whereas to revenge like God is to love our enemies. It is a great happiness not to be able to hurt one's neighbour, nor to have the power and parts to do mischief. The ingenuity of (what we call) men of the world, consists in knowing how to injure others, and revenge ourselves when injured. Whereas, on the contrary, not to return evil for evil is the true honour and vital principle of the gospel."

Leon.

72 Jude, v. 9. Zech. c. iii, v. 2. 73 Hosea, c. viii, v. 7. Hind is the head-servant in husbandry matters. Chancer, Dryden, and in the west of England at present.

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