 and their Grave plentifully watered by the Tears of the Keeper and his loudly lamenting Family.  �  But, to return.
When our Company were on their Way from the Tower to their Lodgings, Sir, said
Harry,
what we have just seen reminds me of the Opinion of my Friend
Peter Patience,
that One who is fearless cannot be provoked. You saw how that little teasing, petulant Wretch had the Insolence to fly in the Face of his Benefactor, without offending or exciting in him any Kind of Resentment. True,
Harry,
for the Lion was sensible that his testy Companion was little, and impotent, and depended upon him, and had Confidence in his Clemency, and therefore he loved him with all his Faults. Anger, however, in some Cases, is not only allowable but becomes a Duty. The Scripture says,
be angry but sin not.
We ought to feel and fear for Others; and Lust, Violence, and Oppression of every Sort, will excite the Indignation of a generous and benevolent Person, though he may not fear for himself.
After Supper,
Harry
appeared to ruminate, and said, How comes it, Sir, that Creatures, not indued with Reason or Conscience, shall yet, in the Affections that are peculiarly called humane, exceed even most of the human Species? You have seen that it was the Case between the Lion and little Dog.
It was the Opinion, my
Harry,
of an ancient Philosopher, that God was the Soul and Spirit of Brutes; and this he judged from observing that what we call Instinct, was incomparably wiser, more sagacious, and more accomplished for attaining its Ends, throughout its Sphere of Action, than the most perfect human Reason. Now, had this Philosopher, instead of saying that God was the Soul of Brutes, barely alleged that he ruled and dictated within them, he would not have gone a Tittle wide of the Truth.
God indeed is, himself, the Beauty and the Benefit of all his Works. As they cannot exist but in him and by him, so his Impression is upon them, and his Impregnation is through them.
Though the Elements, and all that we know of Nature and Creature, have a Mixture of natural and physical Evil; God is, however, throughout, an internal, though often, a hidden Principal of Good, and never wholly departs from his Right of Dominion and Operation in his Creatures: But is, and is alone, the Beauty and Beneficence, the whole Glory and Graciousness that can possibly be in them.
As the Apostle says,
the invisible Things
