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“With what charm,” he added, “such a master makes them love him, I know not; but if he bid them come, they come; if go, they do go; if he say do this, they do it.” She smiled; and then, suddenly changing countenance, told him to go home. He “did not stay to be bidden twice,” but rode away to his house in Somersetshire “as if all the Irish rebels had been at his heels.”

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时间:2020-11-28 07:24:06 作者:6艘094建成后中国研发新核潜艇 要从南海打到美本土 浏览量:59231

[171]All went well at first. The town seemed absolutely deserted, and we crept along in the shadows where practicable, choosing the dusty gutters and grassy patches at the side of the road in order to make as little noise as possible. We reached a kind of square towards the centre of the town, when Blank stumbled over a cobble-stone, a not unusual thing for him to do, which called forth various cryptic whispers from Fox; at that moment, out of a dark shadow on the right of the road, a great dog slowly emerged.

"That's what I've come to see you about, sir," said the colonel in a confidential tone. "You remember the last time I was here, you suggested that possibly the murderer of poor Gregory might be a Frenchman. _You_ remember how you told me that these French assassins have a trick of leaving some fantastic card or sign of their handiwork?"

“My son,” cried the venerable hermit, “hope is at all times our duty, and despair our crime. It is not in the power of events to undermine the felicity of the virtuous. Goblins, and spirits of darkness, are permitted a certain scope in this terrestrial scene; but their power is bounded; beyond a certain line they cannot wander. In vain do they threaten innocence and truth. Innocence is a wall of brass upon which they can make no impression. Virtue is an adamant that is sacred and secure from all their efforts. He whose thoughts are full of rectitude and heaven, who knows no guile, may wander in safety through uncultivated forests, or sandy plains, that have never known the trace of human feet. Before him the robber is just, and the satyr tame; for him the monsters of the desert are disarmed of their terrors, and he shall lead the wild boar and the wolf in his hand. Such is the sanctity that heaven has bestowed on unblemished truth.”

"So you are thieves, you two?"

I reflected. This danger was not to be trifled with. It would be better to avoid it by omitting all mention of my Revelation, and by proceeding on the path of Demonstration — which after all, seemed so simple and so conclusive that nothing would be lost by discarding the former means. “Upward, not Northward” — was the clue to the whole proof. It had seemed to me fairly clear before I fell asleep; and when I first awoke, fresh from my dream, it had appeared as patent as Arithmetic; but somehow it did not seem to me quite so obvious now. Though my Wife entered the room opportunely just at that moment, I decided, after we had exchanged a few words of commonplace conversation, not to begin with her.

"You, and those with you," Wade curtly answered.

“For a month or two he’s been taking all the orders; I’ve been simply a sort of clerk, to distribute them among mills, or find out where iron could be had for those who wanted it in haste. He’s after an order now—from the Lake and Gulfside Road—that I let him attempt at first merely to keep him from growing conceited. It seemed too great and difficult a job to place any hope on; but I am beginning to half believe he’ll succeed. If he does, I’ll simply be compelled to give him an interest in the business: if I don’t, some of my competitors will coax him away from me.”

Another change is also seen resulting from these duties. England, more than other lands, was rich in private treasure houses of precious things—pictures, statuary, libraries, and other collections. These represented a large amount of capital locked up, but it yielded a rich interest in the home education of the upper classes, in redeeming them from the dull, unimaginative, coarse, or sordid lives of wealthy classes in some other lands. So long as a duty only equal to a few months' or a year's interest was levied, the succession was not too burdensome, and the state reaped a steady small return. But when the possession of such means of amenity involves at each generation a crushing tax on the productive part of an estate, they must be sacrificed. The collections are vanishing to other lands, where such short-sighted policy is unknown, and England will be left bare. A far more profitable policy would have been to exempt all artistic or historical collections from death-duties,47 if they were thrown open to the public for a certain number of days in each year. They would thus have become partly public museums, provided free of all cost to the surrounding districts.

During these years Campion read a great deal of theology, as in his position he was bound to do, according to University rules. Where everything else except his inmost heart inclined him to heresy, the Fathers drove him back upon the fulness of revealed truth. The day which he spent with St. Augustine, or St. Jerome, or St. John Chrysostom, was a day on which (to catch up the phrase of his friend and biographer, Fr. Robert Parsons, himself a Balliol man) he was ready “to pull out this thorn of conscience.” But on the morrow returned the old spirit of obstinacy and delay. Meanwhile the Anglican influence was gaining[16] for Campion’s dearest friend of many, Richard Cheyney, the Lord Bishop of Gloucester, was drawing him on towards his own ideals, which were “Catholic-minded,” if not Catholic. The learned, gentle and lovable Cheyney withstood with zest the risen Puritan party, and in his hold on sound doctrine stood apart from all his colleagues on the Episcopal Bench. He had been brought up as a Catholic, and ordained according to the full Catholic ritual, in 1534. The reminder is sometimes needed that Protestants did not shoot up full-grown, that all original Protestantism was made up of human material once Catholic. From first to last, however, Cheyney could not be forced to coerce the Church which he had abandoned. In this he stood not, as has been stated, quite alone among the Elizabethan Bishops, for Downham of Chester and Ghest of Rochester shared his honourable abstinence, though in less degree. The moment Cheyney was out of the way, the Catholics on his diocesan ground, hitherto safe, were mercilessly harried. He had been made a Bishop against his will, displacing[17] the true occupant of the See, when his friend Edmund Campion was two-and-twenty. In most matters Cheyney followed Luther; Cranmer’s more heretical doctrines, which prevailed on all sides in England, he thoroughly hated. He longed always for a reconciliation which was never to be, and never can be. He longed to see the Catholics (against the well-thought-out and oft-repeated prohibition of their leaders, between 1562 and 1606) do a little evil to procure a great good: namely, smooth matters over, escape their terribly severe penalties, and in the end become able to leaven the lump of English error, by the mere preliminary of attendance at the service of Common Prayer according to law, in their own old parish churches. The Book of Common Prayer, as he would remind them, was expressly designed to suit persons of various and even contradictory religious views: Catholic; not-so-very Catholic; ex-Catholic; non-Catholic; anti-Catholic! Campion often rode over the hills to Gloucester to sit by the episcopal hearth-fire, book on knee, and hear such theories as this, and sympathize[18] with the lonely old man who “saw visions,” and had little else in his vexed life to content him. His strong double desire was to save by his own effort for the Church of England separated from Rome, that great body of ancient belief and practice sure otherwise to be lost in the flood of invited Calvinism; and to secure Edmund Campion himself as his intellectual coadjutor and successor, as one of high gifts likely to “drink in his thoughts and become his heir.” The two were together, not only in matters of dogma, but in all minor points. Cheyney shared with Campion dislike of politics, telling the Council that in such matters he was “a man of small experience and little observation.” He kept his old priestly ideals, and would never marry. Campion, too, chose to be a celibate. If he gave his heart to either Church, he saw even then that it must be an undivided heart. To him, with his underlying tenderness towards the ancient faith, and his dream of peacemaking through compromise, which is so English, and just in these matters so mistaken, the mission thus opened out appealed.[19] Half reluctantly, yet not realizing the disloyalty of his act (as he himself tells us), he allowed himself to receive from Cheyney’s hands Deacon’s orders in the Church of England.

But faith, though it banishes fear and despair and brings with it a real prevailing desire to know and do the Good, does not in itself determine what is the Good or supply any simple guide to the choice between alternatives. If it did, there would be nothing more to be said, this book upon conduct would be unnecessary.

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