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καιρος εσιν ασιας και συναιδιον Ιω σαΐρι και 7ω υιω Ιυγχανει ο αγιον πνευμα.
Πιστευω καγω εις ενα θεον αιδιον, και εις τον υιον αυθα, ον προ των αιωνων εκλισεν, ως θεος και υιον εποιησε. και παντα οσα εχει ο υιος, με εχων, ελαβε παρα τε θες και ολι εκ ισος εσιν ο υιος εδιπολιμος τω πατρι' αλλ απολεισεται της τε θεε δοξης ωσoιημα λειπεθαι της 18 θες δυναμεως και εις το πνευματο αγιον το ασο ελε μια γεγονος.
Arius afterwards quoted Saint Paul, ημιν εις θεος εξ και θα σανία.” To this Athanasius replied και εις κυριος Ιησες Χρισθος δε «Τα παντα.
Arias then observed, “A γαρ αν ο παλης ποιει Παυλα και ο υιος ωοιει.”
A long passage was next quoted by Athanasius from the eleventh verse of the fourth chapter of the epistle to the Ephesians, to the end of the sixteenth verse : after a pause, he pronounced with a loud voice, the following words, which have been so often produced by those who support the same hypothesis : “ Ego you w waing εν εσμεν.”
To this Arius replied: « Συ σαβελλιος ει”
Athanasius loquitur. “ Credo in unum Deum, patrem omnipotentem, Deum semper patrem, et in Deum verbum unigenitum filium Dei; eumque una cum patre suo, coexistere, et ex substantia patris esse, et æqualem suo patri esse, et ejusdem dignitatis, et cum patre suo per deitatem ubique' adesse, et omnia'continere sua essentia, et a nemine contineri quemadmodum ut deus pater ipsius.
“ Credoque in spiritum sanctum, eum esse patris substantiæ, et coæternum cum patre et filio; verbum quoque dico, in carne fuisse."
Arius loquitur. “ Credo et ego in unum Deum æternum, et filium ejus, quem ante secula creavit, ut Deus filiumque sibi fecit ; et quæcunque habet filius, ea quum non haberet, accepisse a Deo, atque ideo illum patri non æqualem esse, neque ejusdem dignitatis, sed ut creaturam relinqui, et deficere a gloria Dei, eundemque minorem esse, quantum attinet ad potentiam Dei; credoque in spiritum Ganctum e filio genitum.".
HERE are two sorts of avarice. One consists in a solicitude to acquire wealth for the sake of those advantages which wealth bestows, and the dread of poverty and its attendant evils; the other, in an anxiety for wealth on its own account only, and which sacrifices to the attainment of it every advantage that wealth can give. The first is the exaggeration of a quality which when not carried to excess is praiseworthy, and is called economy. The other, when indulged in the extreme, produces the effect of a species of prodigality. Where is the great difference between the man who reduces himself to the want of the common necessaries of life, by completing a collection of books, pictures, or medals, and the man who brings himself in effect to the same situation, for the sole end of teaving a precise sum of money to his executors ? What signifies whether I starve myself and my family, because I will possess a copper farthing of Otho, or will not part with a golden guinea of king George?
But if there is more folly in one, the other is more likely to be productive of vice. man who considers the real value of wealth as the object of his passion, will hardly refrain from acts of dishonesty when strongly tempted; but I have known many of the jackdaw hoarders, who were men of the most inviolable integrity. Of these the late Mr. Elwes,* who carried this strange passion almost to madness, was a striking example.
Perhaps there is no character so seldom to be met with, as that of a man who is strictly reasonable in the value he sets on property; who can be liberal without profusion, and economical without avarice.
* The entertaining biographer of this singular character is mistaken, when he says his election for Berkshire cost him vothing. Besides opening houses, giving ribbons, and incurring every expence common on those occasions, at his first election he gave away guincas and half guineas among the populace of Abingdon, wille a profusion that was as useless as it was unprecedented.
TALKERS AND HEARERS.
He flies the spot---alarm’d with dread,
So unwilling are men to be hearers in society; and we find, invariably, throughout society, that it is precisely those who will not listen one moment to the narrations of another, who require the most profound attention, and unwearied nods of approbation, for their
The perfect hearer should be composed by the same receipt the Duc de Sully gives for making a great statesman. He should have little feeling and no passions.
The hearer must never be drowsy; for nothing perplexes a talker, or reader of his own works, like the accident of sleep in the midst of his harangue : and I have known a French talker rise up and hold open the eyelids of a Dutch hearer with his finger and thumb.
An hcarer must not squint. For no lover is so zealous as a true talker, who will be perpetually watching the motion of the eyes, and always suspecting that the attention is directed to that side of the room to which they point.
An hearer must not be a seer of sights. He must let an hare pass by as quietly as an ox; and never interrupt a narration by crying out at the sight of an highwayman, or a mad dog. An acquaintance of mine lost a good legacy by the ill-timed arrival of a coach and six, which he discovered at the end of an avenue, and announced as an acceptable hearing to the pride of the family. But it happened to be at the very time the lady of the house was relating the critical moment of her life, when she was in the greatest danger of breaking her vow of celibacy.
An hearer must not have a weak head; for though the talker may like he should drink with him, he does not chuse that he should fall under the table till he himself is speechless.
He must not be news-monger ; because times past have already furnished the head of his patron with all the ideas he chooses it should be stored with,
Lastly, and principally, an hearer must not be a wit. I remember one of this profession, being told by a gentleman, who, to do him justice, was a very good seaman, that he had rode from Portsmouth to London in four hours, asked “ If it was by Shrewsbury clock.” It happened the person so interrogated had not read Shakespere, which was the only reason I could assign why the adventurous querist was not immediately sent aboard the Stygian tender.
Silence, in the opinion of a talker, is not merely the suppression of the action of the tongue: it is necessary that every muscle of the face, and member of the body, should receive its motion from no other sensation than that which the talker communicates through the ear.
An hearer must not have the fidgets. He must not start if he hears a door clap, a gun go off, or a cry of murder. He must not sniff with his nostrils if he smell fire; because, though he should save the house by it, he will be as ill rewarded as Cassandra for her endeavours to prevent the flames of Troy, or Gulliver for extinguishing those of Lilliput.
THOUGH every man cannot arrive at the perfection of taste, yet it may be necessary he should be sufficiently instructed not to be deceived in his judgment concerning the claim of it in others. To this end the following queries may be applied with singular advantage. Is the pretender to taste proud ?-Is he a corcomb ?-Is he a spendthrift ?-Is lie a gamester ? --Is be a slanderer ? Is he a bad neighbour ?-A sham patriot?-A false friend? -By this short catechism, every youth, even of the most slender capacity, may be capable of determining who is not a man of taste.
It should be a rule to suspect persons who insinuate any thing against the reputation of others, of that vice or error with which they charge their neighbours; for it is very unlikely that their insi, nuations should flow from a love of virtue. The resentment of the yirtuous, towards those who are fallen, is that of pity-and pity is best discovered on such occasions by silence.
REVIEW OF LITERATURE,
Qui monet quasi adjuvat.
Mr. Francis's Speech in the House of Commons, on the 28th of May,
1806, against the Eremption of Foreign Property in the Funds from the Duty on Income. pp. 24. 15. Ridgway. 1806.
Turs eloquent and argumentative discussion of a very important question, was so imperfectly reported er necessitate rei in the daily prints, that it was equally a justice due to the subject, and to the public, to give it to the world in its present more detailed and satis-, factory form. Of the principles and merits of Mr. Francis as a public person, his long experience and uniform conduct in parliament, it is unnecessary for us to speak, or the political world to be told. The rectitude of his conduct in India, has been acknowledged by all the principal persons in the present administration, by a letter under their hands, and very lately proclaimed by Mr. Fox, in the House of Commons. So long ago as the first of December, 1783, Mr. Burke said of him: “This man, whose deep reach of thought, and whose grand plans of policy, make the most shining parts of our reports, from whence we have all learned our lessons, if we have learned any good ones; this man, from whose materials those gentlemen, who have least acknowledged it, have yet spoken as from a brief; this man, driven from his employment, discounte-. nanced by the directors, has had no other reward, and no other distinction, but that inward sunshine of the soul, which a good conscience can always bestow on itself. He has not yet had so much as a good word, but from a person too insignificant to make any other return for the means with which he has been furnished, for performing his share of a duty, which is equally urgent on us all."* Nothing more, we apprehend, need be stated to entitle any public act or writing of this gentleman to the attention of his country. The speech before us may be considered as a speech sui generis ; since, though pronounced in opposition to ministers, it is evidently in
every line so devoid of party spirit, and so manifestly devoted to truth and good policy, that the silent concurrence of both sides of the house, could not but have attended, and crowned the delivery. We proceed to confirm our judgment, by laying before the reader
* Burke's Speech on Mr. Fox's East India bill.