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are treating " Let them, since our manners « are so corrupted, be liberal out of the for" tunes of our allies ; let them be compassionate “ to the thieves of the treasury : but let them « not throw away our blood, and, by sparing a « few abandoned villains, go to destroy all good
Strong indignation may sometimes be expressed by this Figure; and persons may provoke others, with whom they are concerned, to proceed to still greater degrees of unkindness or barbarity, that such lively representations of their conduct may strike them with shame and horror, and as it were compel them to relent.
ARISTÆUS, in his speech to his mother CyRENE, upon the losses he had sustained, thus speaks,
Mother, do you yourself deftroy my woods,
Sint fane, quoniam ita fe mores habent, liberales ex fo. ciorum fortunis ; fint misericordes in furibus ærarii: ne ille fanguinem noftrum largiantur, &, dum paucis sceleratis parcunt, bonos omnes perditum eant. SALLUSTIUS de Bello Catilinario, p. 31. edit. MATTAIRE. + Quin age, & ipfa manu felices erue fylvas:
Fer ftabulis inimicum ignem, atque interfice messes ;
VIRGIL. Georgic. lib. iv, ver. 329..
Sometimes this Figure may be made use of to excite compassion. In this view we may consider the following passages from CICERO, in his discourse upon it. “ Since I am deprived of “ every thing to soul and body, I yield up these, << which is all of my large possessions that re" main to me, to your disposal : you may use
me, you may abuse me, just as you think fit, « without any thing to apprehend from me. « Determine my fate as you please: do but speak, « and I'll obey. This Figure, adds Cicero,
though it may be employed for other purposes, “ yet is most powerfully adapted to move com$
What heart must not foften into tenderness, when the Ambassador from the Campanians, who were pressed by the Samnites, and implored the assistance of the Romans against their enemies, thus replied to the Roman Consul? “ Şince, says “ he, you are not willing, by a righteous oppo“ sition to our enemies, to defend our proper“ ties against violence and injury, certainly, “ Romans, you will defend your own. There« fore, conscript Fathers, we surrender the Cam
Permiffio – fic; quoniam omnibus rebus ereptis, fuperest animus & corpus, hæc ipfa, quæ mihi de multis lola reli&ta funt, vobis & veftræ condono poteftati. Vos me, quo pacto vobis videbitur, utamini, atque abutamini licebit impunè: in me, quicquid libet, ftatuite ; dicite, atque obtemperabo. Hoc genus tametfi alias quoqae nonnunquam tractandum est, tamen ad misericordiam commovendam vehementiflime eft accommodatum. CICER. ad HERENNIUM,
lib. iv, n. 29.
panian people, the city Capua, the fields, the
temples of the Gods, and all that we have, « both human or divine, into the hands of the u Roman people. Consider that whatever we “ Thall hereafter" suffer, that we, who have 66 surrendered ourselves to you, are the suf« ferers +.” If it be faid, that this speech was an actual surrender, and so may not be proper to be produced as an instance of the Synchoresis 'as a Figure in Rhetoric, I grant indeed the justice of the remark; but yet may observe from this passage, how well' adapted concession, though different from the view in which we have been considering it, is to excite compassion.
$ 3. Scripture affords us several instances of this Figure. Solomon, being desirous to impress the minds of young persons with the sense of the future judgment, addresses them in a Synchorests, and thus surprises them with the awful truth he would inculcate, and arms it with an amazing force. Eccles. xi. 9. ss Rejoice, O ss O young man, 'in' thy youth, and let thine 5 heart chear thee in the days of thy youth, and ss walk in the ways of thine heart, and in the
+ Ad ea princeps legationis (fic enim domo mandatum attulerat.) Quandoquidem, inquit, noftra tueri adverfus vim atque injuriam justa vi non vultis, veftra certe defendetić. Itaque populum Campanum, urbemque Capuam, agros, delubra Deûm, divina humanaque omnia in veftram, Patres conscripti, populique Romani ditionem 'dedimus ; quicquid deinde patiemur, dediticii veftri paffuri. Livii Hif. lib. vi.
sight of thine eyes."...“ Can any advices.be . “ more agreeable,” says the young Libertine,
than these advices of SOLOMON ? His name « shall be ever endeared to me, on the account ! “ I will ever join in his general praise, that he
was indeed the wisest of men.”. •:But know * thou, that for all these things, God will bring $ thee into, judgment:" The pleasing concessions end in a voice more terrible than that of thunder; the fond expectations of an uncontrolled licence for sensual pleasures are at once dissolved, and the apprehensions of a future judgment spoil all the promised sweets of sing and embitter them with worse than gall and warmwood. I am sensible that this passage of Solomon may be understood as a permission, under such restraints as are mentioned at the end of the yerse; but why should it not be taken in the sense I have given, as the expressions of walking in the ways of our bearts, and in the hight of our eyes, seem not so well adapted to describe lawful and innocent ena joyments ?
The Apostle James sets himself to eyince the insufficiency of faith without works; and how forcibly does he do this by the following concession? James ii. 19. ' Thou believest that there s is one God; thou dost well : the Devils also believe, and tremble.ss
I shall conclude with a remarkable instance of the Synchoresis from Yoshua xxiv. 14, 15. * Now
therefore fear the Lord, and serve him in sincerity and in truth, and put away the Gods
ss which your fathers Terved on the other side of # the flood, and in Egypt; and ferve ye the ss Lord. And if it seem evil unto you to serve si the LORD, choose you this day whom you will 38. ferve; whether the Gods 'which your fathers * served, that were on the other side of the flood,
or the Gods of the Amorites," in whose land
you dwell. “To give the greater weight and « force,” says Archbishop TILLOTSON, “ to the « exhortation that they should serve the LORD, she does by a very eloquent kind of insinua« tion, as it were, once more set the Ifraelites at « liberty, and leave them to their own election : « it being the nature of man to stick more sted
fastly to that which is not violently imposed, a but is our own free and deliberate choice *.”
Allow me to observe, that there may be another beauty in the passage, which might not occur to that ingenious Writer." After Joshua had been recording the wonderful appearances of God for Ifrael, of which we have an account in the former part of the chapter, it was enough to kindle the people with a kind of holy indignation to hear their hoary victorious Leader and Deliverer saying, “ If it seem evil unto you to serve
the Lord;s and consequently, by this manner of speaking, he may be considered as engaging them to fall in the more eagerly and readily with the dutý he is recommending, that of their serving their Lord. The ideas of its seeming evil to
serve * TILLOTSON'S Sermons, vol. iii. p. 365. O&avo edition.