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The Daily Dispatch: November 26, 1863., [Electronic resource] 2 0 Browse Search
The Daily Dispatch: March 6, 1865., [Electronic resource] 2 0 Browse Search
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James Russell Lowell, Among my books, Keats. (search)
at. Reputation is in itself only a farthing-candle, of wavering and uncertain flame, and easily blown out, but it is the light by which the world looks for and finds merit. Keats longed for fame, but longed above all to deserve it. To his friend Taylor he writes, There is but one way for me. The road lies through study, application, and thought. Thrilling with the electric touch of sacred leaves, he saw in vision, like Dante, that small procession of the elder poets to which only elect centuri which he was struggling looked only the blacker that they were shone upon by the signal-torch that promised safety and love and rest. It is good to know that one of Keats's last pleasures was in hearing Severn read aloud from a volume of Jeremy Taylor. On first coming to Rome, he had bought a copy of Alfieri, but, finding on the second page these lines, Misera me! sollievo a me non resta Altro che il pianto, ed il pianto è delitto, he laid down the book and opened it no more. On the
Lydia Maria Child, Isaac T. Hopper: a true life, The two young offenders. (search)
anything peculiar in this room? I replied, No. Why do you ask that question? Because, said he, you all look so beautiful; and the covering on the bed has such glorious colors, as I never saw. But perhaps I had better not have said anything about it. The natural world was transfigured to his dying senses; perhaps by an influx of light from the spiritual; and I suppose he thought I should understand it as a sign that the time of his departure drew nigh. It was a scene to remind one of Jeremy Taylor's eloquent words: When a good man dies, one that hath lived innocently, then the joys break forth through the clouds of sickness, and the conscience stands upright, and confesses the glories of God: and owns so much integrity, that it can hope for pardon, and obtain it too. Then the sorrows of sickness do but untie the soul from its chain, and let it go forth, first into liberty, and then into glory. A few hours before he breathed his last, he rallied from a state of drowsiness, and a
iberty of conscience, the equality of opinions before the law Chap. IX.} and in its defence he was the harbinger of Milton, the precursor and the superior of Jeremy Taylor. For taylor Limited his toleration to a few Christian sects; the philanthropy of Williams compassed the earth: Taylor favored partial reform, commended lenityTaylor favored partial reform, commended lenity, argued for forbearance, and entered a special plea in behalf of each tolerable sect; Williams would permit persecution of no opinion, of no religion, leaving heresy unharmed by law, and orthodoxy unprotected by the terrors of penal statutes. Taylor still clung to the necessity of positive regulations enforcing religion and eradTaylor still clung to the necessity of positive regulations enforcing religion and eradicating error; he resembled the poets, who, in their folly, first declare their hero to be invulnerable, and then clothe him in earthly armor: Williams was willing to leave Truth alone, in her own panoply of light, The expression is partly from Gibbon and Sir Henry Vane. believing that if, in the ancient feud between Truth and
Wheelwright was rescinded; a proposition was made to extend the franchises of the company to those who were not church members, provided a civil agreement among all the English could be formed for Chap. X.} 1644. asserting the common liberty. For this purpose letters were written to the confederated states; but the want of concert defeated the plan. The law which, nearly at the same time, threatened obstinate Anabaptists with exile, was not designed to be enforced. Anabaptism, says Jeremy Taylor in his famous argument for liberty, is as much to be rooted out as any thing that is the greatest pest and nuisance to the public interest. The fathers of Massachusetts reasoned more mildly. The dangers apprehended from some wild and turbulent spirits, whose conscience and religion seemed only to sett forth themselves and raise contentions in the country, did provoke us—such was their language at the time—to provide for our safety by a law, that all such should take notice how unwelcom
ng and guiding us. Preceptor or professor, looking over his miraculous seed-plot, seminary, as he well calls it, or crop of young human souls, watches with attentive view one organ of his delightful little seedlings growing to be men — the tongue. He hopes we shall all get to speak yet, if it please Heaven. Some of you shall be book writers, elegant review-writers, and astonish mankind, my young friends; others in white neck cloths shall do sermons by Blair and Lindley Murray — nay, by Jeremy Taylor and Judicious Hooker, and be priests to guide men heavenward by skillfully brandished handkerchief and the torch of rhetoric. For others, there is Parliament and the election beer barrel, and a course that leads men very high indeed. These shall shake the Senate house, the morning newspapers — shake the very spheres, and by dexterous wagging of the tongue, disenthrall mankind, and lead our afflicted country and us on the way we are to go. The way, if not where noble deeds are done, yet<
or the restoration of peace to this bleeding and distracted land. Surely here is a platform and an occasion on which all Christendom could lay aside its internal differences, and send up to the throne of the Eternal Father from the altars of Catholic temples and the pulpits of Protestant churches, one blending volume of solemn, earnest, and faithful prayer that, in the language of the English ritual, God may. "abate the pride, assuage the malice, and confound the devices" of our enemies; that, in the words of Jeremy Taylor, "He may say to the destroying angel, 'It is enough;'" that He may cause this crimson deluge to abate, and anchor our tempest-tost ark upon an Ararat, and span the stormy heavens with the bow of peace. Who can doubt that prayers thus offered would procure for us an intervention more powerful than any we can look for upon earth, and gladden our eyes ere long with the dove bearing the olive branch from the very midst of the seething and seemingly fathomless flood?
nbecoming amusements be discarded, and the day be truly observed as a day of humiliation. If there be any virtue in a day of fasting and prayer, it should be observed as the Bible directs. Heretofore many have kept it as a mere holiday. This cannot be expected to elicit God's blessing.--Our condition is now such that trifling is madness. If we give all our time and hearts to it for that one day, we may look for a great blessing. We find in the "Holy Living and Dying" of Jeremy Taylor certain "Rules for Christian Fasting," the following extracts from which may be of service at this time: "Fasting, in order to prayer, is to be measured by the proportions of the times of prayer; that is, it ought to be a total fast from all things, during the solemnity, unless a probable necessity intervene. Thus, the Jews ate nothing upon the Sabbath days till their great offices were performed; that is, about the sixth hour: and St. Peter used it as an argument that the apostles
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