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XXV. The World compared toa Stage.


ALL the world is a stage;
And all the men and women, merely players.
They have their exits and their entrances ;
And ore roan, in his time, plays many parts,
His acts being seven ages. At first, the Iofant;
Mewling and puking in the nurse's arms.
And then the whining Schoolboy; with his satchel,
And shining morning face, creeping like a snail,
Unwillingly to school. And, then the Lover,
Sighing like furnace; with a woeful ballad
Made to his Mistress' eyebrow. Then, a Soldier;
Full of strange oaths, and bearded like the pard;
Jealous in honor ; sudden and quick in quarrel;
Seeking the bubble, reputation,
Even in the cannon's mcuth. And then, the Jus ice;
In fair round belly, with good capon lin'd;
With eyes severe, and beard of formal cut;
Full of wise saws and modern instances :
And so he plays his part. The sixth age shifts
Into the lean and slipper'd pantaloon ;
With spectacles on nose, and pouch on side ;
His youthful hose well sav'd a world too wide
For his skrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
Pand whistles in his sound. Last scene of all,
That ends this strange eventful history,
is second Childishness, and mere Oblivion ;
Sans teeth, sans eyes, sans taste, sans every thing,



Examples of ANTITHESIS ; or, the Opposirion of

Words or Sentiments.

1. THE manner of speaking is as important as the matter.

Chesterfield. 2. Cowards die many times; the valiant never taste of death but once. -Shakespeare.

3. Temperance, by fortifying the mind and body, leads to happiness; intemperance, by enervating the mind and body, ends generally in misery.--Ari of Thinking.

4. Tiile and ancestry render a good man more illustrinus ; but an ill one more contemptible. Vice is intamous, though in a prir.ce; and virtue honorable, though in a peasant.--Specia’or.

5. Almost every object that attracts our notice, has its bright and its dark side. He who habituates himself to look at The displeasing side, wil sour his disposition, and consequently, impair his happiness; while he who constantly beholds it on the bright side, insensibly ameliorates his temper, and in consequence of it, improves his own happiness, and the happiness of all around him.

toWorld. 6. A wise man endeavors to shine in himself; a fool to outshine others. The former is hambled by the sense of his own infirmities; the latrer is lifted up by the discovery of those which he observes in others. The wise man considers what he wants; and the fuck what he abounds in. The vise man is happy when he gains his own approbation ; and the fool, when he recommends himself to the applause of those about him.

Specrator, 7. Where opportunities of exercise are wanting, temperance may in a great measure supply its plare. Ifexercise throws off all superfluities, terperance prevents thern ; if exercise clears the vessels, temperance neither satiates nor overstrains them ; exercise raises proper ferments in the humors, and promotes

the circulation of the blood, temperance gives nature her full play, and enables her to exert herself in all her force and vigorz if exercise dissipates a growing distemper, temperance starves it. -Spectator.

8. I have always preferred cheerfulness to mirth. The latter Iconsider as an act, the former as a sabit of the mind. Mirth is: short and transient, cheerfulness fixed and permanent. Those are of en raised into the greatest transports of mirth, who are subject to 'he greitest depressions of melancholly. On the contrały, cheerfulness, though it does not give the mind such an exquisite gladness, prevents us from falling into any depths of SOITOW. Mirth is like a flash of lightning, that breaks through a gloom of clouls, and glitters for a moment; cheerfulness keeps up a kind (f day light in the nind, aud fills it with a ste dy and perpetual serenity -Spectator.

9. At the same time that I think discretion the most useful talen: a man can be master of, I look upon conuing to be the accomlishment of little, mean, ungenerous minds. Discretion prints ont t?e noblest ends to us, and pursues the most proper and laudable methods of attaining them ; cunning has only private, celfish aims, and sticks at nothing which may make them succeed ; discretion has large and extended views, and like a well formed eye, commands a whole horizon; cunning is a kind of shortsightedness, that discovers the minutest objects which are near at land, but is not able to discern things at a distance

Spectator 10. Nothing is more amiable than true modesty, and nothing more con:emptible than the false. The one guards virtue; the cther betrays it True modesty is ashaned to do any thing that is repugnant to the rules of rigħť reason'; false modesty is ashamed to do any thing that is opposite to the humor of the company: True modesty avoids every thing that is criminal; false modesty, every thing that is unfashionable. Tie latter is, only a general undetermined instinct; the former is that instinct, limited ard circumscribed by the rules of prudence and religion. Spectator.

11. How different is the view of past life, in the man who is grown old in knowlerge and u isciom from that of him who is grown old in ignorance and folly ! The later is like the owner of a barren country, that fills his eye ith the prospect of naked hills and plains, which produce nothing either profitable or ornamental; the former beholds a beautiful and spacious landscape, divided into delightful garderis, green meadows fruitful fields; and can scarce cast his eye on a single spot of his possessions, that is not covered with some beauti{ul plant or flow

-Spectutor. 12. As there is a worldly happiness, which God perceives to be no other than disguised misery ; as there are worldly honors, which, in his estimation, are reproach ; so there is a worldly


wisdem, which in his sight, is foolishness. Of this worldly wis. dom, the characters are given in the scriptures, and placed in contrast with those of the, wisdom which is from above The one is the wisdom of the crafty; the other, that of the upright: The one terminates in selfishness; the cther in charity: The one, full of strife, and bitter envying; the other, of mercy and good fruits.

Blair. 13. True honor, though it be a different principle from religion, is that which produces the same effects

. The lines of action though drawn from different parts, terminate in the same point. Religion embraces virtue, as it is enjoined by the law of God; honor, as it is graceful and ornamental to human nature. The religious man fears the man of honor scorns, to do an ill action. The latter considers vice as something that is beneath him; the former, as something that is offensive to the Divine Being; the one, as what is unbecoming ; the other, as what is forbidden. -Guardian.

14. Where is the man that possesses, or indeed can be required to possess, greater abilities in war, than Pompey? One who has fought more pitched battles, than others have maintained personal disputes! Carried on more wars than others have acquired knowledge of by reading' Reduced more pror. inces than others have aspirad to, even in thought! Whose youth was trained to the profession of arms, not by precep's derived from others, but by the highest offices of command! Not by personal mistakes in war but by a train of important victories; not by a series of campaigns.but bya succession of triumphs.-Cicerói

15. Two principles in human nature reign,
Self-love to urge, and reason to restrain ;
Nor this a good, nor that a bad we call.
Each works its end-to move or govern all.. Pope

16. Ia point of sermons, 'tis confess'd
Our English clergy make the best ;
But this appears, we arust confess,
Not from the pulpit, but the press.
They manage, with disjointed skill,
The matter well, the manner ill;
And, what seems paradox at first,
They make the best, and preach the worst.-

17. Know. nature's children all divide her care;
The fur thać warms a monarch wasm'd a bear.
While nian exclaims, " See all things for my use!”
“See man for mine!" replies the pamper'd goose :
Ard just as short of reason he must fall,
Who thinks all made for one, not one for all. -Pofte.

18. () thou goddess,
Thou divine nature ! How thyself thou blazon'st
In these two princely boys! They are as gentler

As zephyrs blowing below the violet,
Not wagging his sweet head ; and yet as rough
(There royal blood enchaf'xl) as the rud'st wind
Tbat by the top doth take the mountain pine,
And make them stoop to the vale.- Shakespeare.

19. True ease in writing comes from art, not chance,
As those move easiest who have learn'd to dance.
'Tis not enough no harshness gives offence;
The sound must seem an echo to the sense.
Soft is the strain when zephyr gently blows,
And the smooth stream in smoother numbers flows;
But when loud surges lash the sounding shore.
The hoarse rough verse should like the torrent roar.
When Ajax strives some rock's vast weight to throw,
The line, too, labors, and the words more slow :
Not so when swift Camilla scour's the plain,
Flies o'er thi’unbending corn, and skins along the main.

Popie. 20. Good name in man and woman Is the imniediate jewel of their souls. Who steals my purses:eals trash ; 'tis something, nothing a 'Twas mine, 'tis his, and has been slave to thousands. But he that filches from me my good name, Robs me of that which nought enriches hirn,

And makes me poor indeed. Shaktspeare. 11.--Examples of ENUMERATION ; or the mentioning of

particulars. 1. I. CONSIDER a human suul, without education, like mar-, ble in the quarry ; which shows none of its inherent beauties, lill the skill of the polisher fetches out the colors, makes the surface shine, and discovers every ornamental cloud, spot and vein, that runs through the body of it. Speciałor.

2. The subject of a discourse being opened, explained and confirmed ; that is to say, the speaker having gained the attention and judgment of his audience, he must proceed to complete his conquest over the passions ; such as imagination, admiration, surprize, hope, joy, love, fear, grief, anger. Now he must begin to exert himself; here it is that a fine genius may display itself, in the use of amplification, enumeration, interrogation, metaphor, and every ornament that can render a discourse entertaining, winning striking and enforcing.- Baillie.

3. I am persuaded, that neither death nor life ; nor angels, oor principalities, nor powers; nor things presents nor things to come; nor height nor depth ; not any other creature; shall be able to separate us from the love of God, which is in Christ Jesus, our Lord.. -St. Paul.

4. Sincerity is, to speak as we think, to do as we pretend and profess, to perform and make good what we promise, and really to be what we would seem and appear to be...Tillotsono.

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