P. 98, 1. 24. inferiour] A, B have in inferiour. P. 98, 1. 26. S and T in Lucian] His Judicium Vocalium is an amusing speech by Sigma before the Vowels (the judges in a mock trial), complaining of Tau for interfering with other consonants. "This has been very happily imitated by the [old] Spectator (Nos. 78 and 80) in the persons of Who, Which, and That." (Note in Q.) P. 98, 1. 26. How do, I to L; how doth, C to H; so doth, A, B. P. 98, 1. 27. Genitive case in Jupiter] "Whether Jovis or Jupiteris." (Note by Sir T. B. in ed. 1643; afterwards omitted.) Secundum Priscian. (lib. vi. p. 695, ed. Putsch.) Jupiter habet genitivum proprium Jupiteris vel Jupitris; nam genit. Jovis est ab antipuo nomin. Jovis." (Forcellini [vulgo Facciolati] Lex.) "How many P. 98, 1. 27. Jupiter] A, B, and the MSS. add: Synods have been assembled and angerly broke up againe about a line in Propria quæ Maribus."-Perhaps most of the readers of this book will require to be informed that "Propria quæ maribus," is the beginning of some (formerly) well-known lines in the old Eton Latin Grammar. P. 98, 1. 28. P. 98, 1. 28. do they] they do, J, M. See p. 48, 1. 19. P. 98, 1. pen. slain] A, B, have shamed; the MSS. have stained. P. 99, 1. 3. Actius his, A to I, M, and Gardiner (w); Actus his, K, L, and Peace (v); Actius, J; Actius's, Q, and most modern editors. (See above, p. 72, 1. 27.) P. 99, 1. 5. the shock, K, L; in the shock, C to J; in the stroke, A, B, and the MSS. P. 99, 1. 6. the fury, K, L; in the fury, A to J. P. 99, 1. 18. there is no reproach to the scandal of a story] meaning, perhaps, that the writer of a history escapes censure because people too readily believe the scandalous tales that he relates or perhaps, that there is no possibility of finding fault with and refuting the scandalous tales mentioned in history. The Latin Version has, "indelebilis enim labes nomini adhæret, quam historici calamus asperserit." P. 99, 1. 30. These verses are omitted by Gardiner (w), and Fields (z), and also in one at least of the Latin edd. (1644.): half of the second line is omitted in this ed. P. 100, 1. 1. their own poet] alluding to the hexameter quoted by St. Paul (Tit. i. 12) from Epimenides :— Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί. P. 100, 1. 3. Nero's] Keck supposes that the allusion is to the passage in Suetonius (which is referred to in Christian Morals, pt. iii. § 27, p. 229. "Dicente quodam in sermone communi, Ἐμοῦ θανόντος γαία μιχθήτω πυρί. 'Immo', inquit, "Eμoû CvTos.' (Neron. c. 38). Wilkin (T), however, suggests (from the words "one blow" in the next line) that Sir T. B. had confounded Nero with Caligula, and was thinking of the exclamation of this latter Emperor, "Utinam populus Romanus unam cervicem haberet. (Sueton. Calig. c. 30.) P. 100, 1. 14. prophan'd] common, A, B. P. 100, 1. 18. the life] This is one of the Errata in C, which was noticed by Wilkin (T) in his Add. and Corr., but was first corrected in the text by Peace (v), all previous edd. having read in life, or in the life. P. 100, 1. 25. persist, I to L; persists, A to H. Either word makes good sense, one referring to others, the other to virtue. A very similar expression occurs below, p. 114, ll. 9, 13, and seems to be in favour of persist in this place. P. 100, 1. 29. are railed] A, B, and the MSS. read are not railed, and omit that might power of vice. P. ICO, 1. 10. Who looks not on us, &c.] i.e.? God looks on the substance itself, not on a visible or sensible representation emitted or trajected by that substance. (Wilkin.) P. 101, 1. 12. P. 101, 1. 24. P. 102, 1. 2. Errata in C. P. 102, 1. 9. J, M. P. 102, 1. 15. run helps, A to I, K, L; help, J, M. This is one of the I think, wanting in A, B, and the MSS. true passion, I to L; a true passion, A to H. runs . is, C to H. P. 103, 1. 12. the MSS. P. 103, 1. 18. E (?). P. 103, 1. 30. and the MSS. P. 103, 1. pen. P. 104, ll. 5, 6. mine own part] my own part, L. my own nature F to L; mine own nature, a to if I conceive I may love] if I confess I love, A, B, I never yet, &c.] Sir T. B. was married in 1641, after he wrote this sentence, but before it was published. The figures 1, 2, 3 are found in A, B only. P. 104, 1. 5. two natures in one person] "In Christo divina natura ac humana." P. 104, 1. 6. three persons in one nature] Pater, Deus Filius, et Deus Spiritus Sanctus." (Id.) (Moltke.) 66 "In Deo, Deus P. 104, 1. 6. one soul in two bodies] In the case of intimate friends. Moltke quotes St. Augustine's words in reference to one of his friends: 'Ego sensi animam meam et animam illius unam fuisse animam in duobus corporibus." (Confess. iv. [6] II.) P. 104, 11. 18-20. when I am with him nearer him] omitted by Wilkin (T), and some modern edd., probably by mistake. P. 104, 1. 25. our own selves] In A, B, it is our owne selves; in c to I, K, L, the word selves was omitted by mistake, and was restored to the text in J, M, when the error was detected; in the meantime the Latin translator (who made use of C, not A or B) had considered the reading our own to be faulty, and had corrected it accordingly. This is one of the very few passages in which the reading of c is inferior to A, B. P. 104, 1. antep. he that can love that will, A, B, and the MSS. will] he cannot love P. 105, 1. 9. contentedly, om. A, B, and the MSS. P. 105, 1. 13. I never hear, &c.] The following extracts from one of Sir T. B.'s Common Place Books (vol. iv. p. 420. ed. Wilkin) illustrate this passage, and may be taken as his practical commentary on the Apostle's precept, "Pray without ceasing" (1 Thess, v. 17.) : "To be sure that no day pass without calling upon GOD in a solemn formed prayer, seven times within the compass thereof; that is, in the morning, and at night, and five times between ; taken up long ago from the example of David [Fs. cxix. 164] and Daniel [vi. 10], and a compunction and shame that I had omitted it so long, when I heedfully read of the custom of the Mahometans to pray five times in the day. 66 To pray and magnify GOD in the night, and my dark bed, when I could not sleep: to have short ejaculations whenever I awaked; and when the four o'clock bell awoke me, or my first discovery of the light, to say the collect of our liturgy, Eternal GOD, Who hast safely brought me to the beginning of this day, &c. "To pray in all places where privacy inviteth; in any house, highway, or street; and to know no street or passage in this city which may not witness that I have not forgot GOD and my Saviour in it and that no parish or town, where I have been, may not say the like. "To take occasion of praying upon the sight of any church, which I see or pass by, as I ride about. "Since the necessities of the sick, and unavoidable diversions of my profession, keep me often from church, yet to take all possible care that I might never miss Sacraments upon their accustomed days. "To pray daily and particularly for sick patients, and in general for others, wheresoever, howsoever, under whose care soever; and at the entrance into the house of the sick, to say, The peace and mercy of GOD be in this place. "After a sermon, to make a thanksgiving, and desire a blessing, and to pray for the minister. "In tempestuous weather, lightning and thunder, either night or day, to pray for GOD's merciful protection upon all men, and His mercy upon their souls, bodies and goods. "Upon sight of beautiful persons, to bless GOD in His crea tures, to pray for the beauty of their souls, and to enrich them with inward graces to be answerable unto the outward; upon sight of deformed persons, to send them inward graces, and enrich their souls, and give them the beauty of the resurrection." A bell which tolls in pursuance of the will of a person, who, having lost his way in a winter night's storm, and wandered about for a considerable time on Mousehold Heath, near Norwich, was at length directed to the city by the tolling of a bell in the Church of St. Peter, Mancroft, near Sir T. B.'s house. though in my mirth] A, B, and the MSS. add, departing spirit] A has departed spirit. P. 105, 1. 14. and at a tavern. P. 105, 1. 15. P. 105, 1. 28. the story of the Italian] "who, after he had inveigled his enemy to disclaim his faith for the redemption of his life, did presently poyniard him, to prevent repentance, and assure his eternal death." (Pseud. Epid. vii. 19, § 3.) The story is to be found in Bodin, De Republ. v. 6, p. 608 B., ed. Paris, 1586. P. 106, 1. 3. severer] securer, A, B, and the MSS. I can hold] A, B, and the MSS. omit can. I am one, &c.] plainer in the Latin transla. tion, "Unus mihi videor, haud aliter ac mundus unus est." passion against reason] passion against passion, P. 106, 1. 22. A to D. This is P. 106, 1. 25. P. 106, 1. 28. one of the Errata in C. that's angry with me, not found in A, B. so soft] This is one of the Errata in C, which was first corrected in Q, all previous edd. having too soft. P. 107, 1. 3. general, om. A to D. This is one of the Errata in C. P. 107, 11. 9-22. For there are. in A, B, and the MSS. any of these, not found P. 107, 1. 13. the temper of that lecher] The story is told by Pliny, Hist. Nat. xxxvi. 4, § 5. P. 107, 1. 14 Nero] viz. the Emperor Tiberius. See Tacitus, of myself, om. A to D. This is one of the Mortality] A, B, and the MSS. add, "that I detest mine own nature, and in my retired imaginations cannot withhold my hands from violence on myself." P. 108, 1. 2. our great selves, the world] the whole visible world or macrocosm, opposed to man the microcosm. See Index in Microcosm. P. 108, 1. 5. by their particular discords] Most of the edd. connect this clause with what precedes, but the Latin translator has et privatis suis inimicitüs pacem publicam tuentes, which seems to be the better sense. P. 108, 1. 12. not only of man, but of the devil] A, B, and the MSS. have, not of man, but of devils. |