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power of his word, the efficacy and virtue of his sacraments, all which you shall utterly exclude yourselves from, and leave yourselves in such a state, that it shall not be in God's power 10 do you any good !1
Sermon on the text, “ The fool hath said in his heart, (here is no Gol."
FRANCIS QUARLES. 1592–1644. Francis QUARLES was born at Stewards, near Romford, Essex, in 1592. He was educated at Christ's College, Cambridge, whence he went to Lincoln's Inn, where “he studied," says his widow, “the laws of England, not so much out of desire to benefit himself thereby, as his friends and neighbors, and to compose suits and differences between them." Subsequently he went over to Ireland, and became secretary to Archbishop Usher. On the breaking out of the rebellion there, in 1641, he fled to England for safety, and died three years after.
“There is not,” says Montgomery, “in English literature a name more wronged than that of Quarles; wronged, too, by those who ought best to have discerned, and most generously acknowledged his merits in contradistinction to his defects." True, his writings are occasionally defaced by vulgarisms and deformed by quaint conceits, but his beauties abundantly atone for his defects; the latter being comparatively few, while his works generally are characterized by great learning, lively fancy, and profound piety. “He too often, no doubt,” says Headley, “mistook the enthusiasm of devotion for the inspiration of fancy. To mix the waters of Jordan and Helicon in the same cup was reserved for the hand of Milton; and for him, and him only, to find the bays of Mount Olivet equally verdant with those of Parnassus. Yet, as the effusions of a real poetical mind, however thwarted by untowardness of subject, will seldom be rendered totally abortive, we find in Quarles original imagery, striking sentiment, fertility of expression, and happy combinations ; with a compression of style that merits the observation of writers of verse."
His chief poetical works are his “ Emblems," "Divine Poems," and "Job Militant, with Meditations divine and moral.” Ilis “Emblems consist of a set of quaint pictorial designs, referring to moral and religious ideas, and cach elucidated by appropriate verses.
O THAT THOU WOULDST HIDE ME IN THE GRAVE. THAT THOU WOULDST
KEEP ME IN SECRET UNTIL THY WRATH BE PAST.
Ah! whither shall I fly? what path untrod
1 “Will you intrust life to MURDERERS, and liberty to DESPOTS! Will you constitute those legislators who despise you, and despise equal laws, and wage war with the eternal principles of J Had the duelist destroyed your neighbor; had your own father been killed by the man who solicits vour sufrage; had your son, laid low by his hand, been brought to your door pale in death and wer tering in blood, would you then think the crime a small one? Would you honor with your conta dence, and elevate to power by your VOTE, tlie guilty monster! And what would you think of you nejhbors, il regardless of your agony, they should reward him ? And yet, such scenes or unuiesc ble anguish are multiplied every year. Every year the duellist is cutting down the helga bor somebody.” &c. Read-an admirable sermon entitled "Remedy for Duclling," by Rev. Lyrics Beecher, D.D., delivered shortly after Alexander Hamilton was murdered by Aaron Burr.
Where shall I sojourn? what kind sea will hide
But noise to fill thy ear;
A blast of murmuring wind:
But merely tunnd with air.
The soul that vainly founds
The spark-engendering flint
Dissolve and quench thy thirst,
With smooth-faced calms of rest.
From shades of black-mouth'd night,
What if some flattering blast
And whisper in thine ear?
1 A dry crust.
It is but wind, and blows but where it list,
And vanisheth like mist.
Would be so base to bind
For fools to play withal;
That's lined with silken trouble.
Is vanity and vexation;
A quest-house of complaint.
What's here to be enjoy'd
Drawn now and cross'd to-morrow?
Revived with living death?
Than what dull flesh propounds:
MERCY TEMPERING JUSTICE.
Though in his day Quarles was mostly known as a poet, he was also the author of a few prose works, the principal of which is the “Enchiridion,' containing Institutions divine, contemplative, practical, moral, ethical, economical, political.” Of this, Headley remarks, “ had this little piece been written at Athens or Rome, its author would have been classed with the wise men of his country.” The following are some specimens of it:
If thou be ambitious of honor, and yet fearful of the canker of honor, envy, so behave thyself, that opinion may be satisfied in this, that thou seekest merit, and not fame; and that thou attributest thy preferment rather to Providence than thy own virtue. Honor is a due debt to the deserver; and who ever envied the payment of a debt? A just advancement is a providential act; and who ever envied the act of Providence ?
1 Coppounded of ov (en), “In," and Yup (cheir), "thie hand :” something held "in the hand," : & manual. Read an article on this treatise in the Retrospective Review, ix. 358.
If evil men speak good, or good men evil, of thy conversation, examine all thy actions, and suspect thyself. But if evil men speak evil of thee, hold it as thy honor; and, by way of thankfulness, love them; but upon condition that they continue to hate
To tremble at the sight of thy sin, makes thy faith the less apt to tremble: the devils believe and tremble, because they tremble at what they believe; their belief brings trembling: thy trembling brings belief.
If thou desire to be truly valiant, fear to do any injury: he that fears not to do evil, is always afraid to suffer evil; he that never fears, is desperate; and he that fears always, is a coward. He is the true valiant man, that dares nothing but what he may, and fears nothing but what he ought.
If thou stand guilty of oppression, or wrongfully possest of another's right, see thou make restitution before thou givest an alms: if otherwise, what art thou but a thief, and makest God thy receiver?
When thou prayest for spiritual graces, let thy prayer be absolute; when for temporal blessings, add a clause of God's pleasure: in both, with faith and humiliation : so shalt thou, undoubtedly, receive what thou desirest, or more, or better. Never prayer rightly made, was made unheard; or heard, ungranted.
Not to give to the poor, is to take from him. Not to feed the hungry, if thou hast it, is to the utmost of thy power to kill him. That, therefore, thou mayst avoid both sacrilege and murder, be charitable.
Hath any wronged thee? Be bravely revenged: slight it, and the work's begun; forgive it, and 'tis finished: he is below himself that is not above an injury.
Gaze not on beauty too much, lest it blast thee; nor too long, Jest it blind thee; nor too near, lest it burn thee: if thou like it. it deceives thee; if thou love it, it disturbs thee; if thou lust after it, it destroys thee : if virtue accompany it, it is the heart's paradise; if vice associate it, it is the soul's purgatory: it is the wise man's bonfire, and the fool's furnace.
Use law and physic only for necessity; they that use them otherwise, abuse themselves into weak bodies and light purses: they are good remedies, bad businesses, and worse "recreations.
If what thou hast received from God thou sharest to the poor, thou hast gained a blessing by the hand; if what thou hast taken from the poor, thou givest to God, thou hast purchased a curse into the bargain. He that puts to pious uses what he hath got
by impious usury, robs the spittle? to make an hospital; and the cry of the one will out-plead the prayers of the other.
Give not thy tongue too great a liberty, lest it take thee prisoner. A word unspoken is, like the sword in the scabbard, thine ; if vented, thy sword is in another's hand. If thou desire to be held wise, be so wise as to hold thy tongue.
Wisdom without innocency is knavery ; innocency without wisdom is foolery: be, therefore, as wise as serpents, and innocent as doves. The subtilty of the serpent instructs the innocency of the dove; the innocency of the dove corrects the subuilty of the serpent. What God hath joined together, let no man separate.
WILLIAM DRUMMOND. 1585—1649. WILLIAM DRUMMOND, of Hawthornden, the first Scottish poet that wrote well in English, was born in 1585. « To the scholar and the wit he added every elegant attainment. After forming his taste at the University of Edinburgh, he enlarged his views by travelling and by a cultivation of the modern languages. At first he appears to have studied the law, but soon left it for more congenial pursuits. The character of his poetry is various, consisting of sonnets, epigrams, epitaphis, religious and other poems. His sonnets are the most beautiful, and some of them of the highest excellence. His greatest charm is, unaffected feeling, and unaffected language."2 His feelings were so intense on the side of the royalists, that the execution of Charles is said to have hastened his death, which took place at the close of the same year, December, 1649. The following are specimens of his sonnets3 :
THE PRAISE OF A SOLITARY LIFE.
Though solitary, who is not alone,
O how more sweet is bird's harmonious moan,
Than those smooth whisperings near a prince's throne,
O! how more sweet is zephyr's wholesome breath,
Than that applause vain honor doth bequeath!
The world is full of horrors, troubles, slights:
1 This term was originally applied to a lazar-house, or receptacle for persons affected with leprosy, but afterwards to an hospital of any kind.
2 See Retrospective Review, ix. 358.
8 "Drummond's sonnets, I think, come as near as almost any others to the perfection of this kind of writing, which should embody a sentiment, and every shade of a sentiment, as it varies with time and place and humor, with the extra ugance or lightness of a momentary impression."-Hazlitt.