2"'iS. YIII. Dec. 31. '59.] 



NOTES AND QUERIES. 



525 



LONDON, SATURDAY, DECEMBER 31. 1859. 



No. 209. — CONTENTS. 



NOTES: — Archbishop Lcighton'a Works, 525. 



Suakspkariana:— Passage in "Measure for Measure" — Mr. W. H. 

 Shalcspeare's Sonnets — Portrnit of Shaksneare — Baccare — Fop — 

 Sliakspearc and Englisli Lexicography — Gallimawfry, Sy. 



The Destruction of Kccords during the Revolution, as affecting the 

 Titles of the French Noblesse.by J. Macray, 528 — Names of Num- 

 bers, and tlie Hand, iw. 



MixoB Notes : — Singular Advertisement— Memoranda concerning 

 the Seasons — " Familiarity breeds contempt "— Tlie " Breeches " Edi- 

 tion of Dibdin's " Library Companion " — Cudwortli, 530. 



Minor Quebiei : _ Thomas Irson — William Constantine — Irish 

 Bankrupts _ This Day liiglit Days — William Winstanley — J. 

 Walker Ord - Gift of Children _ Henry VI.— Webster's Dictionary 



— Incorporated Society of British Artists — Heraldic, &c. 531 . 



Minor Quehtrs with Answers: — Nodway Money — Phillips's "New 

 World of Words " — Othobon's " Constitutions " — Clerical Error, 532. 



REPLIES : — Napoleon's Escape from Elba, by H. D'Aveney, &c. 532 



— The Early Editions of Foxe's Book of Martyrs, by Rev. J. Howard, 

 ■to. 533 — Queutin Bely : Morweg : Laale, 535 — Warren Hastings' 

 Impeachment,538 — TheGreat Bell of Moscow : Chinese Inventions, 

 byT. J. Buckton,74. 



REPiiES TO Minor Queries : — Precedency — Ancient Keys — Highland 

 Regiment at the Battle of Leipsie — Herbe d'Or — Old Ballad of Hock - 

 ley i' til' Hole — " Soul is form and dotli the body make" —Pepys's 

 Diary, &c. — No Human Speech before the Flood witliout Error — 

 A Regiment all of one Name —Nelson's Car —Prince Rupert — 

 Naked-Boy Court — Night — Scotch Clergy deprived in 1689 — Birts- 

 niorton Court, Worcestershire — Military Funerals, &e., 537. 



Notes on Books, Sec. 



aatta, 



ARCHBISHOP LEIGHTON's WORKS. 



(^Concluded from p. 509.) 



In the passages referred to, and in very many 

 others, Leighton contrasts bare Knowledge with 

 Love, and shows that in Christianity or True 

 Philosophy both are reconciled, and united in 

 Possession of God. In illustration of this, I can- 

 not refrain from quoting part of a noble " Dis- 

 course concerning the Love of God," which oc- 

 curs in that curious Allegorical and Platonical 

 Romance of Dr. Ingelo's — viz. Bentivolio and 

 Urania. Third ed. Lond. 1673, folio : — 



" Divine Love is the Exaltation of Human Nature to 

 the top of all possible perfection ; the Soul raised to the 

 possession of its utmost Felicity. Bj' celestial Love we 

 receive the fruition of our chief Good. Whilst the Soul 

 is enamoured with God, it exerciseth its most noble Fa- 

 culty upon the best Object ... 



"Love is admitted to a nearer approach to God than 

 Knowledge, and by the liberty of that access is demon- 

 strated to be a more Sacred thing. Knowledge is but a 

 look upon God at a distance, -which is allowed to such as 

 are fiir enough removed from all Glory ; but Love is an 

 Union with Him. Love takes it for its definition, to be 

 the Union of the 'Lover with the Object loved. Holj' 

 Love ties up the Life of the Soul in God, with the perfect 

 Bond of celestial Amity, and it knows no death or de- 

 struction, but separation from its beloved God, nor can 

 endure to be absent from Him. And as He alwaies loves 

 again (for His Love is a great part of His Goodness), or 

 rather continues His Love, by which this atfectioi^was 

 first produced in the Soul, the5' cleave together by the 

 close inhesions of Keciprocal Affection. He that dtvelh in 

 Love, dwells in God, and He in him, by a mutual inhabita- 

 tion ; for God is Love. . . . 



" But how far short doth Knowledge come of such a 

 Blisse? Where Knowledge ends, Love begins, perceiv- 

 ing it hath gone but a little way. What is it barely to 



discover that there is such a thing as God? or philoso- 

 phically to contemplate His natural Perfections? What 

 am I the richer for understanding that there are Silver 

 Mines in the Indies? What the Mind understands only 

 by Knowledge, the Soul enjoys by Love, and so is jnado 

 happy. . . . 



"Love appears to be the Exaltation of Knowledge, 

 from which, if it were separated, it would be discharged 

 by Mankind as a thing of no use, or else mischievously 

 applicable." — Pt. L pp. 161-163. 



Cf. also one of the choicest works of a Mind in 

 many ways very congenial with Leighton's, viz. 

 A Treatise of Knowledge mid Love Compared. By 

 Richard Baxter: Lond. 1689, sm. 4to. 



Christianity, the True Philosophy, Leighton, vol. 

 iv. pp. 340. 349. This is the subject of the great 

 work Coleridge projected and always had in mind. 

 Thrd Controversy, Philosophy has become Phi' 

 lology (or, as' we would now say, Logomachy') ; 

 and Theology has become Morology, iv. 378.; cf. p. 

 356. I met with the same antithesis the other 

 day in an old writer, but have lost the reference ; 

 however. Cotton Mather uses it in his learned 

 Munductio ad Ministerium, and employs the word 

 Morosophy as well as Morology. By the Avay, I 

 may here observe that when Mr. Pearson says 

 " Leighton never affects a concise sententiousness. 

 He is perfectly free from that trick of Antithesis, 

 which hit the vicious taste of the day," p. cl.x. ; it 

 is true that he has no affected Sententiousness, or 

 false Antithesis; at the same time it is also true 

 that Leighton's style is often peculiarly terse and 

 aphoristic as well as antithetical. Take, for in- 

 stance, the following beautiful Antithesis : " We 

 are here inter perilura pe7-ituri ; the things are 

 passing which we enjoy, and we are passing who 

 enjoy them," vol. i. p. 41. 



Leighton, with all the force of his practical and 

 truthful nature, mistrusted and disliked all barren 

 Philosophy, and all Knowledge merely verbal or 

 mental. He has some very striking and valuable 

 exhortations on this point : — 



" In Discourse seek not so much either to vent thy 

 Knowledge, or to increase it, as to know more spiritually 

 and eftectiially what thou dost know. And in this those 

 mean despised Truths, that every one thinks he is suffi- 

 ciently seen in, will have a new sweetness and use in 

 them, which thou didst not so well perceive before (for 

 these Flowers cannot be sucked drj-), and in this humble 

 sincere way thou shalt grow in Grace and in Knowledge 

 too." — Comment on St. Peter, iii. 10., vol. ii. pp. 109-110. 

 " Christians should be trading one with another in spiri- 

 tual things; and he, surelj', who faithfully uses most, re- 

 ceives most. This is comprehended under that word : To 

 him that hath (i. e. possesses activel}- and usefully) shall 

 be given; and from him that hath not (i. e. uses not), shall 

 be taken away even that which he hath, Matt. xxv. 29." — 

 lb. ch. iv. 10. ; vol. ii. p. 347. 



Cf. also vol. ii. pp. 562. 601-602. ; vol. I. 220. 

 Coleridge gives the first passage in Moral and 

 Jieligious Aphorisms, Aph. xxxiv. p. 82.; but it is 

 rather misplaced, for the first three Aphorisms in 

 the Aids to Reflection were evidently founded on 

 it, and on the parallel passages I have referred to. 



