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It is a fact, however, that the following language of Archbishop Whately, in relation to the difficulty of accounting for the origin of evil, is often quoted by them: “Let it be remembered, that it is not peculiar to any one theological system: let not therefore the Calvinist or the Arminian urge it as an objection against their respective adversaries; much less an objection clothed in offensive language, which will be found to recoil on their own religious tenets, as soon as it shall be perceived that both parties are alike unable to explain the difficulty; let them not, to destroy an opponent’s system, rashly kindle a fire which will soon extend to the no less combustible structure of their own.”
“You ask what were my exact sensations at the moment when I asked my opponent’s forgiveness,” I answered; “but I had better tell you from the beginning what I have not yet told any one else.” And I described all that had passed between Afanasy and me, and how I had bowed down to the ground at his feet. “From that you can see for yourself,” I concluded, “that at the time of the duel it was easier for me, for I had made a beginning already at home, and when once I had started on that road, to go farther along it was far from being difficult, but became a source of joy and happiness.”
Coleman soon afterwards published a pamphlet entitled, “A Brotherly Examination Re-examined.” To this Gillespie replied in another bearing the title, “Nihil Respondes,” in which he somewhat sharply exposed the weak and inconclusive character of his opponent’s argument.
Cimon saw the great arms of the Spartan twine around the Athenian’s chest in fair grapple, but even as Lycon strove with all his bull-like might to lift and throw, Glaucon’s slim hand glided down beneath his opponent’s thigh. Twice the Spartan put forth all his powers. Those nearest watched the veins of the athletes swell and heard their hard muscles crack.
“It is evident that Ignoratio Elenchi may be employed as well for the apparent refutation of your opponent’s proposition, as for the apparent establishment of your own; for it is substantially the same thing, to prove what was not denied or to disprove what was not asserted.
Well, since they must needs take the opponent’s part, they desired this question to be reasoned, “Whether kneeling or sitting at the communion were the fitter gesture?” This also was refused, and the question was propounded thus: “His Majesty desires our gesture of sitting at the communion to be changed into kneeling, why ought not the same to be done?” At length, when Mr John Carmichell brought an argument from the custom and practice of the church of Scotland, it was answered, That albeit the argument held good against the motions of private men, yet his Majesty requiring the practice to be changed, matters behoved to admit a new consideration, and that because it was the prince’s privilege, &c.
Could it be proved that Celsus was a friend of Lucian, then we should know that in the judgment of the latter he was a noble, truth-loving, and cultivated man. It was not Origen’s interest to emphasise these aspects of his opponent’s character; but it must be said to his credit, that though he was much incensed at some of the charges of Celsus, he never attacked his personal character.
I fired one of my pistols, which took effect in my opponent’s left leg, and before he could raise his arm to cut me down with a tomahawk, the coxswain of my boat, who had kept close to me, shot him in the head, and he fell partly on me. I soon recovered and regained my legs. I had received a severe contusion on the left shoulder.
It flew from its scabbard as he leaped on the sailor. The stranger put forth his hand, snatched his opponent’s wrist, and with lightning dexterity sent the blade spinning back upon the grass. Then he threw Democrates a second time, and the latter did not rise again hastily, but lay cursing. The fall had not been gentle. But all this while Cleopis was screaming.
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