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" AND whoso trusteth a foe reconciled
-“It grieves me to behold Is for the most part always beguiled." The learned wits left all forlorn to whom
Ibid. p. 40
whilome it was told
Mæcenas was revived again ; yet grieve I Liking for Numes-sake
more to see
The loathed lozell to profane that sacred “For though no cause be found, so nature
Each vulgar wit that what it is could never Men have a zeal to such as bear their names."
Ibid. p. 98.
yet define, In ragged rhymes, with lips profane, will
call the learned nine “A THOUSAND times I mind
To help him utter forth the spawn of his dreams, And when I wake, most grief it is to me
Which makes our peerless poesy to be in That never more again I shall you see.”
such disdain Ibid. p. 123.
That now it skills not whether Pan do pipe,
or Phæbus play, “Few hate their faults, all hate of them to
Tom Tinker makes best harmony to pass hear,
the time away.” And faultiest from fault would seem most
Niccols. M. for Mag. Induction. clear.”—Ibid. p. 368.
Vol. 3, p. 552. “Est enim nescio quid naturâ insitum
“ Who doth to sloth his younger days ennationibus aliis longè à nostris moribus in
gage geniisque alienum ; atque ut Falerni vini For fond delight, he clips the wings of fame; sapor alius est quam Taracinensis, ita michil For sloth, the canker-worm of honour's videntur homines ab ipsâ in quâ nascuntur badge, terrâ, saporem, ut ita dixerim, naturæ in
Fame's feathered wings doth fret." geniorumque traxisse.” – LEON. ARETINE,
Ibid. p. 567. Epist. tom. 2, p. 101.
“ Il y a bien peu de mauvaises opinions ! I am under the impression that in the word michi here, Southey thought he had a similar que je n'aie leües ou oüi dire ; et toutefois word to miching, see suprà, p. 329, and in je n'en suis de rien pire pour cela, et n'en turning to his copy of LEON. ARETINE's Letters sens en moi aucune inquiétude d'esprit, et before me, I find his well-known mark against ne voudrois ceder à homme vivant d'être the word.' I suspect he had in his mind the word mieux persuadé de la vertu, de Dieu, et de Micha, on which see Du Cange in v. The word michi, however, is here simply the
toutes bonnes choses, ni d'être plus homme pedantic form of mihi. I give the following from de bien que moi, ni d'avoir l'âme moins Nottini, as the work may not be in every one's troublée et passionnée que j'ai.” — CARD. hands. “Absurda etiam est consuetudo pronuncian
D'Ossat, vol. 1, p. 81. tium H per CH, ut micHi pro mihi, niC Hil pro nihil ; id quod ab Leonardo Aretino profectum “ MEDIA sequi inter ancipitia teterrimum est, qui consonantis C adjectionem in ejusmodi est.”—Tacitus. vocabulis serio defendere est adnixus, L. 8. Ep.
“Il mezzo dell'operare riesce l'estremo 2. ad Antonium Grammaticum. Voss. Art. Gr.
del nuocere." 149. A quo quidem tempore monachi ita non solum pronunciarunt, sed etiam scripserunt, ut codices complures manibus ipsorum exarati satis ? The real words are spoken of Fabius Vatestantur, qui michi, nichil scriptum exhibent.” lens, “Quod inter ancipitia deterrimum est, dum Lexicon Lat. Ling. Anibarbarum, H. p. 70. Ed. media sequitur, nec ausus est satis, nec provi. 1780.-J. W. W.
dit.”-Hist. lib. iii. c. 40. J. W. W.
“ Il y a deux sortes de gens, qui ne ju- | Car qui ne quiert le loup jusques au boys ! gent point sainement des afaires du monde, Il vient menger les moutons en la plaine. les ignorans, et les gens trop subtils; les uns,
JEAN MABOT, P. 87. parce qu'ils ne savent rien, et les autres, parce qu'ils se piquent trop de savoir.”- “ Nam in omni se omnium interest, don AMELOT DE LA HOUSSAIE.
solum ut sui unusquisque, sed etiam ut ali
orum rationem habeat." —J. SCALIGER, Ep. “Les chapeaux rouges ne sont pas pour 271, p. 518. les têtes vertes.”—Ibid. But this was not allowed at Rome.
“ Extol not thyself in the counsel of
thine own heart :—thou shalt eat up thy “ En une grande partie des afaires de ce leaves, and lose thy fruit, and leave thyself monde, autant a de puissance l'opinion, que
as a dry tree.”—Ecclesiasticus, vi. 2, 3. la verité même."-Ibid. vol. 5, p. 35. Amelot says there is a book entitled Opi
“ Avec de méchants cæurs on perd tout nio Regina Orbis.
par être généreux.”—M. DE SEVIGNE, ton.
3, p. 221. “Is God merciful and shall men be cruel? Is the master meek and mild, and shall the
“ Il est certain servant be fierce and furious ? shall he | Que pour le son de son dire hautain give the lamb in his scutcheon, and they the Des simple gens passoit l'intellective." lion ?"_FEATLEY. Clavis Mystica, p. 9.
CLEMENT MAROT, tom. 1, p. 287.
-“Sed tantam hominis esse imperitiam
To an obscure writer : et tam stupendam asinitatem (non enim “ Si ton esprit veut cacher possum aliter vocare) putavi nunquam.”
Les belles choses qu'il pense, Casaubon. Epist. p. 359.
Di-moy, qui peut t'empêcher
De te servir du silence." MAYNARD -“ NEQUE ignorabam quam benigna materia sit, in eos dicere, quos impudentia plus “ Si on pouvoit avoir un peu de patience, quam canina, omnibus bonis reddit exosos." on épargneroit bien du chagrin.”—M. DE -Ibid. p. 434.
SEVIGNE, tom. 4, p. 96. “ Miror esse qui, quicquid somniant,
“Le temps en ôte autant qu'il en donne." verum esse sibi persuadent: ac benè nobis- Ibid. cum ageretur si nec aliis persuadere vellent. Hæc doxnoloogia quam multos perdidit, et “ Folly hath eagle's wings, but owl's perdit quotidie.”—J. SCALIGER. Epist. 10, eyes.”—Dutch Proverb.
“ L'ENVIE d'être singulière, et d'étonner “Certe in omni re prius quod benè ges- par des procédés non communs, est, ce me tum sit, scire debemus, quam benè gerere semble, la source de bien des vertus.”—M. possumus.”—Ibid. Epist. 58. p. 171. DE Sevigne, tom. 6, p. 312.
“Nullus est liber paulo vetustior, ex “ Il y a de certaines choses qu'on n'encujus sterquilinio aurum non colligas."- tend jamais, quand on ne les entend pas Ibid. Epist. 73, p. 204.
d'abord.” — Ibid. tom. 7, p. 388. “Marchez de cueur doncques loyaulx Fran- ANXIETY or weariness arising from any çoys;
present business or care :-" It is said,
says STEELE, “ that a little mirth and diver- IF the dwarfs offered the choice of a shield
tés de la Religion, conçoivent au moins du
respect pour elle, en voïant le caractère de Common words, started into a new sig- ceux qui la méprisent, ou qui la combatent." nification.-Ibid. No. 60.
-LA BRUYERE, tom. 2, p. 421.
“ If," says LightFOOT, (vol. 6, p. 179) “Que l'esprit de contradiction vienne de “I were to make a threefold wish, as Aus- la jalousie, de l'ignorance, du savoir même, tin once did, I cannot tell what to wish for c'est toûjours un mauvais esprit.”—Ibid. to more profit and advantage, than to know vol. 3, p. 148. God as he is, the Devil as he is, and ourselves what we are."
In the approbation of our own in
ventions, affection, and that natural incliLightfoot says (vol. 6, p. 236), “ there nation whence they spring, have swaying is no grace, but there is a false coin minted voices; and unless these stubborn suffraby the Devil to dissemble it."
gants be first squared to the rules of reason
taught by others, they enforce our judge“ HE that desires to be undone, and cares ments to bow unto their bent.”—JACKSON, not to be prevented by God's restraining vol. 1, p. 1042. grace, shall find his ruin in the folly of his own desires, and become wretched by his
Jackson says of Maurice of Saxony (vol. own election.”—J. Taylor, tom. 3, p. 274. 2, p. 245), “ he was the only man of this
age (as one writes of him) that had the skill " Out of this life I èan carry nothing to take occasion (when it offered itself) by but my good works: I will not add unto the very point, and to carve opportunities my evil ones that of vain glory. I will out of perplexities." take heed wherein I set my heart ; since the accomplishing of what I wish, may be a “ A man cannot more strengthen or conpunishment of my desires."—Ibid. p. 437.
firm a weak, crazy, or unsound objection,
than by giving it a lame, unsolid, or unsa“ Celui qui n'a égard en écrivant qu'au tisfactory answer.”—Ibid. vol. 2, p. 515. goût de son siècle, songe plus à sa personne qu'àu ses écrits.” – LA BRUYERE, vol. 1, p. “That which we call a brazen face, hath 41.
always for its supporter an iron sinew, or a
brawny heart.”—Ibid. vol. 3, p. 479. “ L y a dans quelques hommes une certaine médiocrité d'esprit qui contribuë à “ Magis eligo cautam ignorantiam conles rendre sages.”—Ibid. vol. 2, p. 123.
fiteri, quam falsam scientiam profiteri.”
St. AUGUSTINE. Ibid. vol. 7, p. 435. “Les esprits capables d'envisager plusieurs choses à la fois sont raisonnables ; “ And Heaven that knows what most ye ceux qui n'en voïent qu'une sont entêtés et ought to ask, opiniâtres quoiqu'ils se croïent fermes et Grant all ye ought to have.” constans.”—Ibid. p. 318.
“ The very hope that cheers us is more vain " The usage I have had, I know would make Than the desire that raised it."
Wisdom herself run frantic through the Ibid. Pigmalion. streets,
And Patience quarrel with her shadow." “ – MULTIQUE in sapientiâ supercilii vi
Ibid. rum." —Justin Martyr, Baronius, vol. 2,
* The Devil, and
This fellow are so near, 'tis not yet known “ Like leaves on trees his bones began to Which is the eviler angel."
Ibid. shake, And on his head each hair rose like a stake, “ NEITHER our preaching, nor our pray. And from his brow the sweat began to pour, ing to God are only sufficient, but withal Like rain from heaven, in a gentle shower.” | we must do our endeavours and help each
From some verses sent me by one Tho- other ; since for the driving away of a dog MAS LILLEY, of Birmingham, Dec. 20, 1825. there is (as the countryman saith) some
virtue in a stone, if it be conjoined with St • The wild ivy
John's Gospel." - Parliamentary History, Spreads and thrives better in some piteous vol. I, p. 750. Elizabeth. Speaker not ruin
named. Of tower, or defaced temple, than it does Planted by a new building."
Sir George MACKENZIE appearing beBEAUMONT and FLETCHER,
fore the world, “ as an atonement in the dust Fair Maid of the Inn. and sackcloth of this discourse.”—Essays,
“ In brief he is a rogue of six reprieves, Four pardons o'course, thrice pilloried, twice
WHOSE conventicles, compared with sung Lacrime
our Jerusalem, resemble only the removed To the virginals of a cart's tail; he has five
huts of those who live apart, because they times
are sick of the plague."-Ibid.
p. Been in the gallies, and will never truly Run himself out of breath, till he comes to
PRAYING and preaching : “ — No won. the gallows."
Ibid. der that the success be unequal, seeing in
the one we have to do with a merciful God, " Be sure thou do not lie; make no excuse
whereas in the other we must persuade a For him that is most near thee; never let hard-hearted people.”—Ibid. p. 84. The most officious falsehood scape thy tongue,
“The multitude, which albeit it hath ever For They above, that are intirely truth, been allowed many heads, yet was never al. Will make that seed which thou hast sown lowed any brains."—Ibid. p. 87.
of lies Yield miseries a thousand fold
“There are some thoughts in this piece Upon thine head."
which may seem to rebel against the empire Ibid. Cupid's Revenge. of the schools; yet who knows but my watch
goes right, albeit it agree not with the pub“ It will pluck me
lic clock of the city ? especially where the Back from my entrance into any mirth, sun of righteousness hath not, by pointing As if a servant came and whisper'd with me clearly the dial of faith, shown which of the Of some friend's death."
Ibid. two is in the error."—Ibid.
It is a good remark of Lord Waldegrave, “He hath faith enough to save himself, that “ the transition from pleasure to busi- and charity enough to believe that others ness is both shorter and easier, than from a may be saved, who are not in all points just state of total inaction.”—P. 9, Memoirs. of his belief.”—Ibid. p. 14.
News.—“I commend it to your lordship PEOPLE who seem to think “ they could as men do fish, for the freshness, not for
not be saved unless they make an ugly face." certainty.”—Sir Thomas Rose to STRAF
--Ibid. p. 77. FORD, Letters, vol. 1, p. 356.
“ THERE are a company of men in the “ Delays are wisdom, where
world who despise any thing which they Time may more easy ways of safety show.”
understand easily, and imagine there is no LORD BROOKE, p. 104.
great matter in it, if it be presently intelli" SELF murther is an ugly work of fear."
gible. They admire that most which they Ibid.
do not comprehend ; and conceive there is
some mystery and depth in it, if it be dif“Never make a defence or apology be-ficult to be explained.”—Ibid. p. 146. fore you be accused;" a rule, said Charles the First to Strafford, “ that may serve for
Is it not “unreasonable to imagine, that a statesman, a courtier, or a lover." And when all other things are suffered to grow for an author too, say I.
to their height and utmost perfections, the
spirit of man only should ever remain a “ STALE reversions,
dwarf, or rather continue a child, and never Glean'd from the rags and frippery of wit." be unloosed from its swadling bands ?"Ro. RANDOLPH, Verses prefixed to Ibid. p. 347. his Brother's Poems.
“ The time, I believe, hastens, when my “ Do boast their loves and braveries so at knowledge shall be so clear, that faith shall large,
find no employment, and hope shall receive As they came all to see, and to be seen." a discharge, and charity shall be left alone
Ben Jonson. Underwoods, vol. 9, p. 35. in its full strength.”—Ibid. p. 348. “ EXTEND a reaching virtue.”—Ibid. p.
Serious Christians:-"Must we let them “The ignoble never lived; they were awhile
wear the title of virtue above their neighLike swine, or other cattle here on earth : bours, merely because they are more grave
and solemn ? Do they live in a greater sense Their names are not recorded on the file Of life that fall so."
of God, because they look more sourly ? Ibid.
Must we think there is no piety but what “It will be a commendable thrift to spare
is pale-faced ? no mortification of ourselves, myself the labour of that accuracy." — Pa
but when our thorns prick other folks ?”TRICK'S Parable of the Pilgrim, p. 1.
Ibid. p. 383. “ THEY fancied themselves engaged Cranmer is said by Fuller to have had against sin, whilst they were buffeting a an amiable eye.-Church History, p. 179. contrary opinion. There was no heat, but they took it for divine, though it were of “We are but farmers of ourselves; yet may their own kindling : and so they were but If we can stock ourselves and thrive, uplay all on fire, they never doubted but it was Much, much good treasure for the great from heaven.”—Ibid. p. 10.