be; then, if he can, to leave the world's calamities, and mourn but for his own. To mourn for none else were hardness and injustice. To mourn for all were endless. The best way is to uncontract the brow, and let the world's mad spleen fret, for that we smile in woes.

GRIEF.

Blindness of

Resolves.-OWEN FELTHAM.

There is no darkness like the cloud of mind,
On Grief's vain eye-the blindest of the blind!
Which may not dare not see-but turns aside
To blackest shade-nor will endure a guide!
The Corsair, Canto III. Verse XXII.-LORD BYRON.

A plague of sighing and grief! it blows a man up like a bladder. King Henry IV. Part 1. Act II. Scene IV. SHAKSPERE.

GRIEF, Universality of

How

many

drink the cup

Of baleful grief, or eat the bitter bread

Of misery. The Seasons-Winter.—JAMES THOMSON.

GRIEF.

Where to obtain Consolation in

The company of the unfamiliar in our grief, the consolation of the stranger, how it irritates the wound! And then, to hear elsewhere the name of father, mother, child—as if death came alone to you to see

elsewhere the calm regularity of those lives united in love and order, keeping account of happy hours, the unbroken timepiece of home, as if nowhere else the wheels were arrested, the chain shattered, the hands motionless, the chime still! No; the grave itself does not remind us of our loss like the company of those who have no loss to mourn. Go back to thy solitude, young orphan-go back to thy home: the sorrow that meets thee on the threshold can greet thee, even in its sadness, like the smile upon the face of the dead. And there, from thy casement, and there, from without thy door, thou seest still the tree, solitary as thyself, and springing from the clefts of the rock, but forcing its way to light, as through all sorrow, while the seasons yet can renew the verdure and bloom of youth, strives the instinct of the human heart! Only when the sap is dried up, only when age comes on, does the sun shine in vain for man and for the tree.

GROANS.

Zanoni, Book 1. Chap. x.-E. B. LYTTON.

Unutterable

How comes it to pass that groans made in men by God's spirit cannot be uttered? I find two reasons thereof. First, because those groans are so low and little, so faint, frail, and feeble, so next to nothing, those still born babes only breathe without crying. Secondly, because so much diversity, yea contrariety of passion, is crowded within the compass a groan, they are stayed from being expressive and the groans become unutterable.

of

How happy is their condition who have God for their interpreter? who not only understands what they do but what they would say. Daniel could tell the meaning of the dream which Nebuchadnezzar had forgotten. God knows the meaning of those groans which never as yet knew their own meaning, and understand the sense of those sighs which never understood themselves. Meditations on all kinds of Prayers, IV. THOMAS FULLER.

GUILT. Effect of Brooding upon the Remembrance of The mind that broods o'er guilty woes,

Is like the Scorpion girt by fire,

In circle narrowing as it glows,
The flames around their captive close,
Till inly search'd by thousand throes,
And maddening in her ire,

One sad and sole relief she knows,
The sting she nourish'd for her foes,
Whose venom never yet was vain,
Gives but one pang, and cures all pain,
And darts into her desperate brain;
So do the dark in soul expire,
Or live like Scorpion girt by fire;
So writhes the mind Remorse hath riven,
Unfit for earth, undoom'd for heaven,
Darkness above, despair beneath,

Around it flame, within it death!

The Giaour, Line 422.-LORD BYRON.

GUILT and SHAME.

Guilt and Shame (says the allegory) were at first companions, and in the beginning of their journey inseparably kept together. But their union was soon found to be disagreeable and inconvenient to both: guilt gave shame frequent uneasiness, and shame often betrayed the secret conspiracies of guilt. After a long disagreement, therefore, they at length consented to part for ever. Guilt boldly walked forward alone, to overtake Fate, that went before in the shape of an executioner; but Shame, being naturally timorous, returned back to keep company with Virtue, which in the beginning of their journey they had left behind. Thus, my children, after men have travelled through a few stages in vice, Shame forsakes them, and returns back to wait upon the few virtues they have still remaining.

The Vicar of Wakefield, Chapter xv.-GOLDSMITH.

Langing.

The man that's hang'd preaches his end,

And sits a sign for all the world to gape at.

HAPPINESS.

Bonduca, Act IV. Scene III.

BEAUMONT and FLETCHER.

Happy the monarch, on whose brows no cares
Add weight to the bright diadem he wears.

Don Carlos, Act I. Scene I.-T. OTWAY.

HAPPINESS. Basis of

And what is right, but means of happiness?
No means of happiness when virtue yields;
That basis failing, falls the building too,
And lays in ruin ev'ry virtuous joy.

Night Thoughts, VII. Line 151.-EDWARD YOUNG.

HAPPINESS. Seat of

Happiness is in the taste, not in the thing; and we are made happy by possessing what we ourselves love, not what others think lovely.

Maxims, CCXIII.-ROCHEFOUCAULT.

HAPPINESS. The Foundation of

God, with all his omnipotence, can no otherwise make us happy than by connecting himself with us; and this connection can no way be formed but by our dependance on him. And this dependance can no way be made but by our confidence in him; by feeling that in ourselves or the world around us, there is neither footing nor hold to save us from sinking for ever; and by catching at God alone for the support of that existence which his bounty bestowed. Since God, therefore, cannot communicate happiness to one who refuses to trust in his goodness, or to repose upon his power; where he is peculiarly favourable, he blesses him with all sorts of crosses and disappointments. He breaks under him all the props of worldly confidence. He snatches from him the helps on which his

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