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Where either I must live or bear no life;
The fountain from the which my current runs,
Or else dries up; to be discarded thence!

. turn thy complexion there! Patience, thou young and rose-lipped cherubim. . . . (Exit.)

Emilia. Alas! what does this gentleman conceive ?
How do you, madam ? how do you, my good lady?

Desdemona. 'Faith, half asleep.
Emilia. Good madam, what's the matter with my lord ?
Desdemona. With who?
Emilia. Why, with my lord, madam.
Desdemona. Who is thy lord ?
Emilia. He that is yours, sweet lady.

Desdemona. I have none: Do not talk to me, Emilia ;
I cannot weep; nor answer I have none,
But what should go by water. 'Prythee, to-night
Lay on my bed my wedding sheets, -remember;
And call thy husband hither.
Emilia. Here is a change, indeed!

(Erit.)
Desdemona. 'Tis meet I should be us'd so, very meet.
How have I been behav'd, that he might stick
The small'st opinion on my great'st abuse ?

(Re-enter EMILIA with Iago). Iago. What is your pleasure, madam ? How is it with you? Desdemona. I cannot tell. Those, that do teach young

babes,
Do it with gentle means, and easy tasks :
He might have chid me so; for, in good faith,
I am a child to chiding.

Iago. Beshew him for it!
How comes this trick upon him ?

Desdemona. Nay, heaven doth know.

Emilia. I will be hang’d, if some eternal villain,
Some busy and insinuating rogue,
Some cogging, cozening slave, to get some office,
Have not devis'd this slander; I'll be hang'd else.

Iago. Fye, there is no such man; it is impossible.
Desdemona. If any such there be, heaven pardon him!...

Emilia. The Moor's abus’d by some most villainous knave, Some base, notorious knave, some scurvy fellow :O! heaven, that such companions thou'd'st unfold; And put in every honest hand a whip, To lash the rascal naked through the world, Even from the east to the west! ...-Sc. 2.

Desdemona. O! good Iago, What shall I do to win

my

lord again ?
Good friend, go to him ;
I know not how I lost him. Here I kneel :-
If e'er my will did trespass 'gainst his love,
Either in discourse of thought, or actual deed;
Or that mine eyes, mine ears, or any sense,
Delighted them in any other form;
Or that I do not yet, and ever did,
And ever will,-though he do shake me off
To beggarly divorcement,-- love him dearly,
Comfort forswear me! Unkindness may do much,;
And his unkindness may defeat my life,
But never taint

my

love.Sc. 2. Othello (of Lago). An honest man he is, and hates the

slime That sticks on filthy deeds.-Act 5, Sc. 2.

Gratiano. Poor Desdemona ! I am glad thy father's dead ; Thy match was mortal to him, and pure grief Shore his old thread in twain : did he live now, This sight would make him do a desperate turn, Yea, curse his better angel from his side, And fall to reprobation

Ludovico. 0! thou Othello, that wast once so good,

What shall be said to thee ?
Othello.

Why, anything:
An honourable murderer, if you will;
For nought I did in hate, but all in honour.

I pray you, in your letters,
When you shall these unlucky deeds relate,
Speak of me as I am; nothing extenuate,
Nor set down aught in malice: then must you speak
Of one, that lov'd not wisely, but too well.—id.

JEREMY TAYLOR.-HOLY LIVING. (1700.) The other accidents and pomps of a church are things without our power, and are not in our choice; they are good to be used when they may be had, and they do illustrate or advantage it; but if any of them constitute a church in the being of a Society and a Government, yet they are not of its constitution as it is Christian, and hopes to be saved.--Epistle Dedicatory.

They that will with profit make use of the proper instru

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ments of vertue, must so live as they were always under the Physician's hand.

ABITHMETICAL measures, especially of our own proportion. ing, are but arguments of want of love and of forwardness in Religion: or else are instruments of scruple, and then become dangerous.

It is necessary that every man should consider, that since God hath given him an excellent nature, wisdom, and choice, an understanding soul, and an immortal spirit, having made him lord over the beasts, and but a little lower than the angels; he hath also appointed for him a work and a service great enough to employ those abilities, and bath also design'd him to a state of life after this to which he can onely arrive by that service and obedience. And therefore as every man is wholly God's own portion by the title of creation : so all our labours and care, all our powers and faculties, must be wholly employed in the service of God, even all the days of our life, that this life being ended we may live with him for ever.

THERE is no minute of our lives (after we are come to the use of reason) but we are or may be doing the work of God, even then when we most of all serve ourselves. To which, if we add, that in these and all other actions of our lives we always stand before God, acting, and speaking, and thinking in his presence, and that it matters not that our conscience is sealed with secresy, since it lies open to God, it will concern us to behave ourselves carefully, as in the presence of our judge.-3.

In the morning when you awake, accustom yourself to think first upon God, or something in order to his service; and at night also, let him close thine eyes; and let your sleep be necessary and healthful, not idle and expensive of time, beyond the needs and conveniences of nature; and sometimes be curious to see the preparation which the sun makes, when he is coming forth from his chambers of the east.-6.

It is better to plough upon holy days than to doe nothing, or to doe vitiously; but let them be spent in the works of the day, that is, of Religion and Charity.-7.

Avoid the company of Drunkards and Busiebodies, and all such as are apt to talk much to little purpose.

NEVER talk with any man, or undertake any trifling employment, merely to pass the time away. Thy time is as truly sanctified by a trade, and devout though shorter prayers, as by the longer offices of those whose time is not filled up with labour and useful business.

THERE are some people who are busie, but it is, as Domitian was, in catching flies.--8.

Let your employment be such as becomes a Christian, that is, in no sense mingled with sin.

As much as may be, cut off all impertinent and useless employments of your life, unnecessary and phantastick visits, long waitings upon great personages, where neither duty, nor necessity, nor charity obliges us, all vain meetings, all labourious trifles, and whatsoever spends much time to no real, civil, religious or charitable purpose.-10.

He that spends his time in sports, and calls it recreation, is like him whose garment is all made of fringes, and his meat nothing but sauces; they are healthless, chargeable and useless.

That man hath a strange covetousness or folly, that is not contented with this reward, that he hath pleased God.Chrysostom.-19.

He that desires onely that the work of God and Religion shall go on, is pleased with it, whoever is the instrument.--20.

He is to be called evil that is good only for his own sake. Regard not how full hands you bring to God, but how pure. Many cease from sin out of fear alone, not out of innocence or love of vertue.- Publius Mimus.-22.

God is present by his essence, which, because it is infinite, cannot be contained within the limits of any place: and because he is of an essential purity and spiritual nature, he cannot be undervalued by being supposed present in the places of unnatural uncleanness : because, as the sun reflecting upon the mud of strands and shores, is unpolluted in his beams; so is God not dishonoured when we suppose him in every of his creatures, and in every part of every one of them, and is still as unmix'd with any unhandsome adherence, as is the soul in the bowels of the body.—23.

Load neither thy stomach nor thy understanding.–58.

LET thy face like Moses' shine to others, but make no looking-glasses for thyself.-86.

SPIRITUAL pride is very dangerous, not only by reason it spoils so many graces by which we draw nigh unto the kingdom of God, but also because it so frequently creeps upon the spirit of holy persons.--92.

REMEMBER that the blessed Saviour of the world hath done more to prescribe, and transmit, and secure this grace than any other; his whole life being a great continued example of humility.--93. Never change thy employment for the sudden coming of another to thee: but if modesty permits or discretion, appear to him that visits thee the same that thou wert to God and thyself in thy privacy. But if thou wert walking or sleeping, or in any other innocent employment or retirement, snatch not up a book to seem studious, nor fall on thy knees to seem devout, nor alter anything to make him believe thee better employed than thou wert.-94.

Be not contident and affirmative in an uncertain matter, but report things modestly and temperately, according to the degree of that persuasion which is or ought to be begotten in thee. Pretend not to more knowledge than thou hast, but be content to seem ignorant where thou art, lest thou beest either brought to shame, or retirest into shamelessness.—101.

In all troubles and sadder accidents let us take sanctuary in Religion, and by innocence cast out anchors for our souls, to keep them from shipwreck, though they be not kept from storm.-118.

The master must not be a lion in his house, lest his power be obeyed, and his person hated; his eye be waited on, and his business be neglected in secret.-165.

(One of) the means and instruments to obtain faith is an humble, willing, and docible mind, or desire to be instructed in the way of God: for persuasion enters like a sunbeam, gently and without violence; and open but the window, and draw the curtain, and the Son of Righteousness will enlighten your darkness.-190.

Let your hope be without vanity or garishness of spirit, but sober, grave, and silent, fixed in the beart, not borne

upon

the lip, apt to support our spirits within, but not to provoke envy abroad.--194.

We are not to use God and Religion as men use perfumes, with which they are delighted when they have them, but can very well do without them.-203.

But because this passion (of Divine love) is pure as the brightest and smoothest mirror, and therefore is apt to be sullied with every impurer breath, we must be careful that our love be sweet, even and full of tranquillity, having in it no violences or transportations.

No degree of love can be imprudent, but the expressions may: we cannot love God too much, but we may proclaim it in undecent manners. Let our love be firm, constant and inseparable; not coming and returning like the tide, but descending like a never-failing river, ever running into the ocean of Divine Excellency.-20+.

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