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cause they reken that for a pecke of otys she will not fayle to uncomber theym of theyr housboudys."-Sir T. More's Dia, loge, p. 76.
Sir Thomas More's Poems.-—p. 395.
Sir Thomas is mentioned by Taylor the Water Poet as one of those poets whose veises were still in repute : the list which Taylor gives is curious for this reason, that all the other names, Dyer's excepted, retain their reputation.
In Paper many a Poet now survives,
And many there are living at this day
Praise of Hemp Seed.
Sir Thomas More's latter thoughts of his
Utopia.- p. 396. “ As touching Moria, in which Erasmus under the name and person of Moria (whych e worde in greke sygnyfyeth foly) doth merely towche and i'eprove suche fautes and folyes as he founde in any kynde of people, perusynge every state and condycyon spyrytuall and temporall, levynge almost none untouched, by whych boke Tyndale sayth, that yf it were in englyshe, every man sholde then well se that I was then ferre otherwyse mynded then I now wryte : yf thys be trew, then the more cause have I to thanke God of amendement. But surely this is untrew. For God be thanked, I never hadde that mynde in my lyfe to have holy Sayntes ymages, or theyr holy relykes out of reverence. Nor yf thare were any suche thynge in Moria, that thynge coude not yet make any man se that I were myself of that mynde, the boke beynge made by a nother man though he were my derlynge never so dere. How be it that boke of Moria doeth in dede but jeste uppon the abuses of suche thynges, after the manner of the dysours parte in a playe, and yet not so farre neyther by a greate deale, as the messenger doth in my dyalog, whyche I have yet suffered to stande styll in my dyaloge, and that rather yet by the counsayle of other men then of my selfe.
“For, all be yt that yt be lawfull to any man to mysselyke the mysseuse of every good thynge, and that in my dyaloge there not onely those evyll thynges rehersed, but answered also and soyled, and the goodnes of the thyng self well used is playnely confyrmed and proved: yet hath Tyndale by erronyouse bokes, in settynge forth Luthers pestylent heresyes, so envenemed the hartes of lewdly disposed persones, that men can not almost now speke of such thynges in so mych as a play, but that such evyll herers wax a grete dele the worse.
“And therefore in these dayes in which Tyndale hath (God amende hym!) with thenfeccion of his contagyouse he
resyies, so sore poysened malycyouse and newfangle folks, that the kynges hyghnes, and not wythout the counsayle and advyce not of his nobles only, wyth his other counsaylours attendynge uppon his gracys person, but also of the ryght vertuouse and specyall well lerned men of eyther unyversyte and other partyes of the realme specyally called thereto, hathe after dylygent and longe consyderacyon hadde therein, ben fayne for the whyle to prohybyte the scrypture of God to be suffered in englyshe tonge amonge the peoples handes, leste evyll folke by false drawyng of every good thynge they rede in to the colour and mayntenauns of theyr owne fonde fantasyes, and turnynge all hony in to poisyn, myght both dedly do hurte unto theym selfe, and sprede also that infeccyone farther a brode : I saye therfore, in these dayes in whyche men by theyr owne defaute mysseconstre and take harme of the very scripture of God, untyll menne better amende, yf any man wolde now translate Moria in to Englyshe, or some workes eyther that I have my selfe wryten ere this, all be yt there be none harme therein, folke yet beynge (as they be) geven to take harme of that that is good, I wolde not onely my derlynges bokes, but myne owne also, helpe to burne them both wyth myne own handes, rather then folke sholde (though thorow theyr own faute) take any harme of them, seynge that I se them lykely in these days so to do.”—Confutacyon of Tyndal's Answer, 128.
Moral use of Poetry. p. 399. With how much greater force does this apply to religion!
Nous savons où nous sommes parvenus, ce que nous sommes devenus, malgré les principes de religion et de morale que l'on a cherché vainement à nous inculquer dès l'enfance, et à nous faire pratiquer parfaitement : mais au moins nous avons VOL. I.
conny, la verité et nos devoirs ; qui sait combien nous serions tombés encore plus bas si cela n'avait pas eu lieu ? qui peut dire jusqu' où arriverait notre perversité, si l'on nous prêchait une fausse doctrine toute contraire à la religion et à la morale ?-Louis Buonaparte. Documens Historiques sur la Hollande. ü. 194.
If I looked to secondary cuuses alone, my fears would
preponderate.-p. 426. “Our whole system,” says Horace Walpole, writing in 1783, “is become a disjointed chaos, and time must digest itor blow it up shortly. I see no way into it; nor expect any thing favourable but from chance, that often stops confusion on a sudden. To restore us by any systém, it would require as ingle head furnished with wisdom, temper, address, fortitude, full and undivided power, and sincere patriotism divested of all personal views. Where is that prodigy to be found ?—and how should it have the power if it had all the rest ? and if it had the power, huw could it be divested of that power again? and if it were not, how long would it retain its virtues ? Power and wisdom would soon unite, like Antony and Augustus, to annihilate their colleague virtue, for being a poor creature like Lepidus.”—Letters, vol. iv. 338.
END OF VOL. I.
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