are not only in their united forms, but in their severed dissections fully commend able, I think (and think I think rightly) the laurel crown appointed for triumphant captains doth worthily, of all other learnings, honour the poet's triumph.

314-THE DIFFERENCE OF WITS.

BEN JONSON. INGENIORUM DISCRIMINA. Not. 1.-In the difference of wits I have observed there are many notes: and it is a little mastery to know them; to discern what every nature, every disposition, will bear: for, before we sow our land, we should plough it. There are no fewer forms of mind, than of bodies amongst us. The variety is incredible, and therefore we must search. Some are fit to make divines, some pocts, some lawyers, some physicians: some to be sent to the plough, and trades. There is no doctrine will do good, where nature is wanting. Some wits are swelling and high, others low and still; some hot and fiery, others cold and dull; one must have a bridle, the other a spur.

Not. 2.-There be some that are forward and bold; and these will do every little thing easily; I mean that is hard-by and next them, which they will utter unretarded without any shame-fastness. These never perform much but quickly. They are what they are, on the sudden; they show presently like grain, that, scattered on the top of the ground, shoots up, but takes no root; has a yellow blade, but the ear empty. There are wits of good promise at first, but there is an ingenistitium* ; they stand still at sixteen, they get no higher.

Not. 3.-You have others, that labour only to ostentation, and are ever more busy about the colours and surface of a work than in the matter and foundation : for that is hid, the other is seen.

Not. 4.-Others, that in composition are nothing but what is rough and broken; Quæ per salebras, altaque saxa cadunt. And, if it would come gently, they trouble it of purpose. They would not have it run without rubs, as if that style were more strong and manly, that struck the car with a kind of unevenness. These men err not by chance, but knowingly and willingly; they are like men that affect a fashion by themselves, have some singularity in a ruff, cloak, or hat-band; or their beards specially cut to provoke beholders, and set a mark upon themselves. They would be reprehended, while they are looked on. And this vice, one that is authority with the rest, loving, delivers over to them to be imitated; so that oft-times the faults which he fell into, the others seek for: this is the danger, when one becomes a precedent.

Not. 5.-Others there are that have no composition at all; but a kind of tuning and rhyming fall, in which they write. It runs and slides, and only makes a sound. Women's poets they are called, as you have women's tailors:

They write a verse as smooth, as soft as cream;

In which there is no torrent, nor scarce stream.

You may sound these wits, and find the depth of them with your little finger.
They are cream-bowl, or but puddle deep.

Not. 6. Some that turn over all books, and are equally searching in all papers, that write out of what they presently find or meet, without choice; by which means it happens, that what they have discredited and impugned in one week, they have before or after extolled the same in another. Such are all the essayists, even their master Montaigne. These in all they write, confess still what books they have read last; and therein their own folly, so much, that they bring it to the stake raw and undigested: not that the place did need it neither; but that they thought themselves furnished, and would vent it.

• A Wit-stand,

Not. 7.-Some again (who after they have got authority, or, which is less, opinion, by their writings, to have read much) dare presently to feign whole books and authors, and lie safely. For what never was will not easily be found, not by the most curious.

Not. 8.-And some, by a cunning protestation against all reading, and false vendition of their own naturals, think to divert the sagacity of their readers from themselves, and cool the scent of their own fox-like thefts; when yet they are so rank, as a man may find whole pages together usurped from one author: their necessities compelling them to read for present use, which could not be in many books; and so come forth more ridiculously, and palpably guilty than those who, because they cannot trace, they yet would slander their industry.

Not. 9.-But the wretcheder are the obstinate contemners of all helps and arts; such as presuming on their own naturals (which perhaps are excellent) dare deride all diligence, and seem to mock at the terms, when they understand not the things; thinking that way to get off wittily, with their ignorance. These are imitated often by such as are their peers in negligence, though they cannot be in nature and they utter all they can think with a kind of violence and indisposition; unexamined, without relation either to person, place, or any fitness else; and, the more wilful and stubborn they are in it, the more learned they are esteemed of the multitude, through their excellent vice of judgment: who think those things the stronger, that have no art; as if to break were better than to open; or to rent asunder gentler than to loose.

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Not. 10.-It cannot but come to pass that these men, who commonly seck to do more than enough, may sometimes happen on something that is good and great; but very seldom and, when it comes, it doth not recompense the rest of their ill. For their jests and their sentences (which they only and ambitiously seek for) stick out, and are more eminent; because all is sordid and vile about them; as lights are more discerned in a thick darkness than a faint shadow. Now because they speak all they can (however unfitly) they are thought to have the greater copy: where the learned use ever election and a mean; they look back to what they intended at first, and make all an even and proportioned body. The true artificer will not run away from nature, as he were afraid of her; or depart from life, and the likeness of truth; but speak to the capacity of his hearers. And, though his language differ from the vulgar somewhat, it shall not fly from all humanity, with the Tamerlanes, and Tamer-chams of the late age, which had nothing in them but the scenical strutting, and furious vociferation, to warrant them to the ignorant gapers. He knows it is his only art, so to carry it as none but artificers perceive it. In the meantime, perhaps, he is called barren, dull, lean, a poor writer, or by what contumelious word can come in their cheeks, by these men who without labour, judgment, knowledge, or almost sense, are received or preferred before him. gratulates them, and their fortune. Another age, or juster men, will acknowledge the virtues of his studies, his wisdom in dividing, his subtlety in arguing, with what strength he doth inspire his readers, with what sweetness he strokes them; in inveighing, what sharpness; in jest, what urbanity he uses how he doth reign in men's affections; how invade and break in upon them; and makes their minds like the thing he writes. Then in his clocution to behold what word is proper, which hath ornaments, which height, what is beautifully translated, where figures are fit, which gentle, which strong, to show the composition manly: and how he hath avoided faint, obscure, obscene, sordid, humble, improper, or effeminate phrase; which is not only praised of the most, but commended (which is worse), especially for that it is naught.

He

315. THE INFLUENCE OF THE PARENTAL CHARACTER.

REV. RICHARD CECIL.

[THE Rev. Richard Cecil had in his day a deservedly high reputation as a preacher. His works were published in three 8vo. volumes, and his Remains,' a series of short essays and of remarks made in conversation or in letters, were published shortly after his death by his friend the Rev. Josiah Pratt. Mr. Cecil was born in London, Nov. 8, 1748, of pious parents, and the extract we give from his Remains' contains some interesting personal allusions. Some time after he had entered the church and was ordained, he became minister of St. John's Chapel, Bedford Row, London. In 1800 he was presented to the livings of Bisley and Chobham in Surrey, and he died in 1810.]

The influence of the parental character on children is not to be calculated. Everything around has an influence on us. Indeed, the influence of things is so great, that, by familiarity with them, they insensibly urge us on principles and feelings which we before abhorred. I knew a man who took in a democratical paper, only to laugh at it. But, at length, he had read the same things again and again, so often, that he began to think there must be some truth in them; and that men and measures were really such as they were so often said to be. A drop of water seems to have no influence on the stone; but it will, in the end, wear its way through. If there be, therefore, such a mighty influence in everything around us, the parental influence must be great indeed.

Consistency is the great character, in good parents, which impresses children. They may witness much temper; but if they see their father "keep the even tenor of his way," his imperfections will be understood and allowed for as reason opens. The child will see and reflect on his parent's intention: and this will have great influence on his mind. This influence may, indeed, be afterwards counteracted; but that only proves that contrary currents may arise, and carry the child another way. Old Adam may be too strong for young Melancthon. The implantation of principles is of unspeakable importance, especially when culled from time to time out of the Bible. The child feels his parent's authority supported by the Bible, and the authority of the Bible supported by his parent's weight and influence. Here are data-fixed data. A man can very seldom get rid of these principles. They stand in his way. He wishes to forget them, perhaps ; but it is impossible.

Where parental influence does not convert, it hampers. It hangs on the wheels of evil. I had a pious mother who dropped things in my way. I could never rid myself of them. I was a professed infidel: but then I liked to be an infidel in company, rather than when alone. I was wretched when by myself. These principles, and maxims, and data spoiled my jollity. With my companions I could sometimes stifle them: like embers, we kept one another warm. Besides, I was here a sort of hero. I had beguiled several of my associates into my own opinions, and I had to maintain a character before them. But I could not divest myself of my better principles. I went with one of my companions to see the "Minor." He could laugh heartily at Mother Cole-I could not. He saw in her the picture of all who talked about religion-I knew better. The ridicule on regeneration was high sport to him-to me, it was none: it could not move my features. He knew no difference between regeneration and transubstantiation-I did. I knew there was such a thing. I was afraid and ashamed to laugh at it. Parental influence thus cleaves to a man: it harasses him-it throws itself continually in his way.

I find in myself another evidence of the greatness of parental influence. I detect myself to this day in laying down maxims in my family, which I took up at three or four years of age, before I could possibly know the reason of the thing.

It is of incalculable importance to obtain a hold on the conscience. Children have a conscience; and it is not seared, though it is evil. Bringing the eternal world into their view-planning and acting with that world before us-this gains, at length, such a hold on them, that, with all the infidel poison which they may afterward imbibe, there are few children, who at night-in their chamber—in the dark-in a storm of thunder-will not feel. They cannot cheat like other men. They recollect that ETERNITY which stands in their way. It rises up before them, like the ghost of Banquo to Macbeth. It goads them: it thunders in their cars. After all they are obliged to compound the matter with conscience, if they cannot be prevailed on to return to God without delay;-I MUST be religious one time or other. That is clear, I cannot get rid of this thing. Well! I will begin at such a time. I will finish such a scheme, and then!

The opinions-the spirit-the conversation-the manners of the parent, influence the child. Whatever sort of man he is, such, in a great degree, will be the child; unless constitution or accident give him another turn. If the parent is a fantastic man-if he is a genealogist, knows nothing but who married such an one, and who married such an one-if he is a sensualist, a low wretch-his children will usually catch these tastes. If he is a literary man-his very girls will talk learnedly. If he is a griping, hard, miserly man-such will be his children. This I speak of as GENERALLY the case. It may happen that the parent's disposition may have no ground to work on in that of the child. It may happen that the child may be driven into disgust: the miser, for instance, often implants disgust, and his son becomes a spendthrift.

After all, in some cases, perhaps, everything seems to have been done and exhibited by the pious parent in vain. Yet he casts his bread upon the waters. And, perhaps, after he has been in his grave twenty years, his son remembers what his father told him.

Besides, parental influence must be great, because God has said that it shall be so. The parent is not to stand reasoning and calculating, God has said that his character shall have influence.

man.

And this appointment of Providence becomes often the punishment of a wicked Such a man is a complete SELFIST. I am weary of hearing such men talk about their “family”—and their "family"-they "must provide for their family." Their family has no place in their REAL REGARD. They push for themselves. But God says "No! You think your children shall be so and so. But they shall be rods for your own backs. They shall be your curse. They shall rise up against you." The most common of all human complaints is-parents groaning under the vices of their children! This is all the effect of parental influence.

In the exercise of this influence there are two leading dangers to be avoided. Excess of SEVERITY is one danger. My mother, on the contrary, would talk to me, and weep as she talked. I flung out of the house with an oath-but wept too when I got into the street. Sympathy is the powerful engine of a mother. I was desperate: I would go on board a privateer. But there are soft moments to such desperadoes. God does not, at once, abandon them to themselves. There are times when the man says "I should be glad to return: but I should not like to meet that face!" if he has been treated with severity.

Yet excess of LAXITY is another danger. The case of Eli affords a serious warning on this subject. Instead of his mild expostulation on the flagrant wickedness his sons-Nay, my sons, it is no good report that I hear he ought to have exerd his authority as a parent and magistrate in punishing and restraining their

[THE following is extracted from a small volume entitled 'Notes from Life.' The author is popularly known by his dramas of Philip van Artevelde,' and 'Edwin the Fair,' the former of which, especially, has given Mr. Taylor a distinguished position as a poet. Strong practical sense, earnestness, a happy diction formed upon the best old English models, are the characteristics of this writer's verse as well as prose. In his Statesman,' another volume, Mr. Taylor has been considered, very unjustly, as taking a worldly view of human actions. His 'Notes from Life' sufficiently manifest that he forms a higher estimate of duty and happiness than a course of selfish prudence, however prosperous, can prompt and supply.]

WISDOM is not the same with understanding; talents, capacity, ability, sagacity, sense, or prudence-not the same with any one of these; neither will all these together make it up. It is that exercise of the reason into which the heart enters -a structure of the understanding rising out of the moral and spiritual nature.

It is for this cause that a high order of wisdom-that is a highly intellectual wisdom-is still more rare than a high order of genius. When they reach the very highest order they are one; for each includes the other, and intellectual greatness is matched with moral strength. But they hardly ever reach so high, inasmuch as great intellect, according to the ways of Providence, almost always brings along with it great infirmities-or, at least, infirmities which appear great owing to the scale of operation; and it is certainly exposed to unusual temptations; for as power and preeminence lie before it, so ambition attends it, which, whilst it determines the will and strengthens the activities, inevitably weakens the moral fabric.

Wisdom is corrupted by ambition, even when the quality of the ambition is intellectual. For ambition, even of this quality, is but a form of self-love, which, seeking gratification in the consciousness of intellectual power, is too much delighted with the exercise to have a single and paramount regard to the end; and it is not according to wisdom that the end-that is, the moral and spiritual consequencesshould suffer derogation in favour of the intellectual means. God is love, and God is light; whence it results that love is light; and it is only by following the effluence of that light, that intellectual power issues into wisdom. The intellectual power which loses that light and issues into intellectual pride, is out of the way to wisdom, and will not attain even to intellectual greatness. For though many arts, gifts, and attainments may co-exist in much force with intellectual pride, an open greatness cannot; and of all the correspondencies between the moral and intellectual nature, there is none more direct and immediate than that of humility with capaciousness. If pride of intellect be indulged in, it will mark out to a man conscious of great talents the circle of his own intellectual experiences as the only one in which he can keenly recognise and appreciate the intellectual universe; and there is no order of intellectual men which stands in a more strict limitation than that of a man who cannot conceive what he does not contain. Such men will oftentimes dazzle the world, and exercise, in their day and generation, much influence on the many whose range is no 4TH QUARTER,

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