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XXII. That the said Warren Hastings, upon this representation, did, notwithstanding his late pretended opinion of the fitness and the right of the Nabob to the sole administration of his own affairs, authoritatively forbid him from any interference therein, and ordered that the whole should be left to the magistrate aforesaid; to which the Nabob did, notwithstanding his pretended independence, yield an immediate and unreserved submission: for the said Hastings's order being given on the 1st of September at Calcutta, he received an answer from Moorshedabad on the 3d, in the following terms: "Agreeably to your pleasure, I have relinquished all concern with the affairs of the Phousdary and Adawlut, leaving the entire management in Sudder ul Hock's hands."
He is the tower of salvation for His king; and sheweth mercy to His anointed, unto David, and to his seed for evermore. 2 SAMUEL xxii. 40-51. The Davidic authorship of this great hymn has been admitted even by critics who are in general too slow to recognise it.
XXII. is variously subdivided by incisions on its slope, approximating in general effect to many conditions of the real spurred type, e, but totally differing from them in principle. § XLIII. The treatment of the spur in the concave school is far more complicated, being borrowed in nearly every case from the original Corinthian.
Confut., fol. clxi., gives the following list of Popes who, up to his time, had called on the Princes of Christendom to direct their arms against the Turks: Urban II., Paschal II., Gelasius II., Calistus II., Eugenius III., Lucius III., Gregory VIII., Clement III., Coelestine III., Innocent III., Honorius III., Gregory IX., Innocent IV., Alexander IV., Gregory X., John XXII., Martin IV., Nicolas IV., Innocent VI., Urban V.
'And He said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. LUKE xxii. 25-26. There have been sovereigns of England whose death was a relief.
But in the later phases of evolution all three of these processes blend together; and it would be impossible for the keenest analyst to tell how much of his conduct was determined in each of these ways. I and chap. II, through sec. 4; or J. Fiske, Cosmic Philosophy, part II, chap, XXII, first half, to "We are now prepared to deal." L. T. Hobhouse, Morals in Evolution, part I, chap. I, secs. 1-4.
Mark already alluded to, and no less than three hundred and sixty-four other omissions in the same Gospel of greater or less moment, the doxology at the end of the Lord's Prayer, in Matthew vi. 13, is wanting; as also the description of the agony of the Saviour and the help of the angel in Luke xxii. 43, 44; the important clause, "For he was before me," in John i. 27; the miraculous troubling of the water in the Pool of Bethesda in John v. 3, 4; the narrative of the adulterous woman in John vii. 53 to viii. 11; the question of Philip and the answer of the Ethiopian eunuch in Acts viii. 37; the significant and affecting incidents in Paul's conversion mentioned in Acts ix. 5, 6; and the well-known disputed text of the Three witnesses in Heaven, in 1 John v. 7.
And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops, of blood falling down to the ground. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, and said unto them, Why sleep ye? rise and pray, lest ye enter into temptation Luke xxii, 39-46.
XXII. Indeed, when Philoxenus, the commander of his fleet, wrote to inform him that a slave merchant of Tarentum, named Theodorus, had two beautiful slaves for sale, and desired to know whether he would buy them, Alexander was greatly incensed, and angrily demanded of his friends what signs of baseness Philoxenus could have observed in him that he should venture to make such disgraceful proposals to him.
In the eloquent letter of the O'Neil to Pope John XXII. written about the year 1318 we read, that no man of Irish origin could sue in an English court; that no Irishman, within the marches, could make a legal will; that his property was appropriated by his English neighbours; and that the murder of an Irishman was not even a felony punishable by fine.
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