and executor Dr. Henry King, then chief Residentiary of St. Paul's, who caused him to be thus carved in one entire piece of white marble, as it now stands in that Church.

EFFIGY OF DR. DONNE IN ST. PAUL'S CATHEDRAL,

The marble, vividly suggestive of mortality, is in the cathedral of which he was dean, but the ruin caused by the Fire of London made it impossible again to mark the place where the dust lies of the poet who, in one of his latest sermons-preached in March, 1629-thus expressed a thought old as mortality :

ASHES TO ASHES, DUST TO DUST.

The ashes of an oak in the chimney are no epitaph of that oak, to tell me how high or how large that was. It tells me not what flocks it sheltered while it stood, nor what men it hurt when it fell. The dust of great persons' graves is speechless too; it says nothing, it distinguishes nothing. As soon the dust of a wretch whom thou would'st not, as of a prince whom thou could'st not, look upon, will trouble thine eyes if the wind blow it thither; and when a whirlwind hath blown the dust of the churchyard unto the church, and the man sweeps out the dust of the church into the churchyard, who will undertake to sift those dusts again, and to pronounce-this is the patrician, this is the noble, flour; and this the yeomanly, this the plebeian, bran.

We have left the controversy of the Oath of Allegiance, which gave rise to the "Pseudo-martyr,"

to follow John Donne to his grave. Another writer who maintained the argument of James I. in that controversy was Lancelot Andrewes, the author of "Tortura Torti." Lancelot Andrewes was but a year or two younger than Spenser, was his schoolfellow at Merchant Taylor's School, and followed him to the same college at Cambridge, Pembroke Hall. He became skilled in controversial theology, and was the first English Churchman in Elizabeth's day who qualified himself to engage Roman Catholic controversialists with their own weapons. It was the common fate of Protestant theologians to seem worsted in argument because they dwelt on study of the Bible alone, and were unprepared to meet attacks weighted with erudition drawn from a long study of the Fathers by men trained to casuistry. Andrewes himself became a casuist to whom many applied for counsel; and when he was taken to the North of England by the Earl of Huntingdon, he was skilled enough in argument to convert some Roman Catholics. Lancelot Andrewes rose in Elizabeth's reign, through two or three church livings, to be Master of Pembroke Hall, Chaplain in Ordinary to the Queen, and Dean of Westminster. He would have been made a bishop by her, but for some opinions which would have caused him to resist all alienation of

episcopal revenues. He was pious and profoundly learned, gifted also with an intellectual ingenuity that, coloured with his learning, greatly pleased a cultivated audience of the time of James I. Such an audience delighted in tricks of thought, quaintness of speech, and scraps of Latin that showed learning in the speaker and assumed it in his hearers. The style of Andrewes, like that of Donne, illustrates Later Euphuism in the pulpit. He divided reputation with Donne as a preacher, but was not also a poet. The excess of ingenuity and pedantry of the time were less forced than they seem to readers of books written in simpler style. The acquired fashion of a time becomes to most men a second nature. Lancelot Andrewes prayed in Latin and Greek, and the private prayers which he fashioned for himself, almost wholly founded upon texts of Scripture, expressed, though in dead languages, a living faith, in words of Christian humility. King James made Andrewes, in 1605, Bishop of Chichester, and that was his rank in the Church of England when his skill in controversy with the Roman Catholics caused him to be chosen as the answerer of Bellarmin's retort upon the king.

Bellarmin was the great controversialist upon the side of Rome. In 1605 he had resigned the Archbishopric of Capua that he might give all his energy to battle for Rome on the vital questions of the day. Lancelot Andrewes was then the one man of mature age in the English Church who, against such an antagonist, could fitly be named as its champion. James Usher, who was fairly on his way to as familiar a knowledge of the use of the arms with which Rome often had prevailed, was twenty-five years younger.

In the year of his answer to Bellarmin (1609), Andrewes was made Bishop of Ely and a Privy Councillor. In 1618 he was made Bishop of Winchester. He held then the richest of the bishoprics,

from which one of its holders was unwilling to be promoted because, said he, "Canterbury has the higher rack, but Winchester the better manger." Lancelot Andrewes died in 1631, after his years had completed the number of three-score and ten.

LANCELOT ANDREWES.

From a Portrait taken in 1618, Engraved for his Works.

The Private Prayers of Lancelot Andrews, compiled by him for his own use from the Scriptures and the writings of the early Fathers, but chiefly from the Scriptures, were said to have been found after his death in a little MS. book, "worn in pieces by his fingers and wet with his tears." A literal translation of them from the Greek and Latin into English was published in 1647, from which I take the following:

MORNING PRAYER.

Blessed art Thou, O Lord our God, the God of our fathers, which hast turned the shadow of death into the morning, and hast renewed the face of the earth.

Which hast made sleep to depart from mine eyes and slumber from mine eyelids.

Which hast lightened mine eyes that I sleep not in death. Which hast delivered my soul from the night fears, from the pestilence which walketh in the dark.

Which makest the outgoings of the morning and evening to praise Thee.

For I laid me down and slept, and rose again, for it was Thou, O Lord, which didst sustain me.

For I waked and beheld, and lo, my sleep was sweet. O Lord, do away as the night, so my sins; scatter my transgressions as the morning cloud.

Make me a child of the light and of the day; cause me to walk soberly, chastely, and decently, as in the day-time.

O Lord, uphold us when we are fallen into sin; and raise us up when we are fallen,

That we harden not our hearts, as in the provocation, or with any deceitfulness of sin.

Deliver us also from the snare of the hunter; evil allurements, gross words, the arrow which flieth by day.

From the evil of the day preserve me, O Lord, and me from doing evil in it.

EVENING PRAYER.

Having passed through this day, I give my thanks to Thee, O Lord.

The evening approacheth, O bless that also to me: an evening there is of the day, so of our life; that evening is old age, and age hath now surprised me; Lord, prosper thou that likewise unto me.

Tarry with me, O Lord, for the evening grows upon me, and my day is much declined. Cast me not off now in mine age; forsake me not now when my strength faileth me.

But rather let Thy strength be made more perfect in this my weakness.

O Lord, the day is vanished and gone; so doth this life.

The night doth now approach; so doth death also; death without death, the end both of our day and of our life, is near at hand.

Remember this, therefore, we beseech Thee, O Lord; make the end of all our lives Christian-like and acceptable to Thee, peaceable, and, if it like Thee, painless, translating us, among Thine elect, unto Thy heavenly kingdom.

O Lord, Thou hearest prayer: to Thee shall all flesh come. In the morning, at noon, and in the evening, will I call; I will cry out, and Thou shalt hear my voice.

In the night will I lift up my hands to Thy Sanctuary, and will bless Thee, O Lord.

The Lord hath shewed His mercy in the day; therefore at night I will sing of Him, and pray unto the God of my life. Thus will I praise Thee all my life long; and in Thy Name will I lift up my hands.

O let my prayers be directed as the incense, and the lifting up of my hands as the evening sacrifice.

Blessed art Thou, O Lord my God, the God of my Fathers Which hast created the changes of night and of day. Which givest rest to the weary and refreshest the weak. Which givest songs in the night; and makest the outgoing of the morning and evening to praise Thee.

Which hast delivered us from the malice of this day; and cuttest not off our lines, like a weaver, neither from morning to evening maketh an end of us.

As we add days to our days, so we add sins to our sins. The just man falls seven times a day, but we wretched sinners seventy times seven times:

But we return to our hearts; and with our hearts we return to Thee.

To Thee, O Lord, we return; and all that is within s saith, O Lord, we have sinned against Thee.

But we repent; alas, we repent. Spare us, good Lord.
Be merciful and spare us.

Thou which givest Thy beloved secure rest, grant that I may pass this night without fear.

Enlighten mine eyes, that I sleep not in death.

Deliver me from the mighty fear; from the business that walketh in the dark.

Thou which neither sleepest at any time nor slumberert, keep me this night, O Lord, from all evil: chiefly, O Lord, keep and preserve my soul.

Visit me, O God, with the visitations of Thy saints: open mine ears in the visions of the night.

At least let my sleep be a cessation from sins, from labour, and let me dream of nought that may offend Thee, or defile myself.

Let not my loins be filled with illusions, but let my reins chasten me in the night.

Let me remember Thee upon my bed; and let me meditate with my heart, and search out my spirit.

And when it shall be time for me to rise, let me wake with the light to Thee, O Lord, to Thy praise and Thy service.

O Lord, into Thy hands I commend my spirit, my soul, and my body. Thou hast created, Thou hast redeemed them, O Lord, Thou God of Truth.

And with myself I commend to Thy merciful protection all those that belong to me, and all that is mine: Thou, O Lord, of Thy goodness, hast bestowed them upon me.

O keep us all from evil; chiefly, good Lord, keep and preserve our souls. Keep them, O God, keep them all spotless, and without guilt present them in that day.

I will lay me down and sleep in peace. For Thou only makest me dwell in safety.

ON ENTERING CHURCH.

In your entrance into the church, before public service, say: O Lord, in the multitude of Thy mercies, I will approach Thine House; and I will worship towards this holy temple in the reverence of Thee.

Lord, hear the voice of my prayer when I call unto Thee, when I lift up my hands towards Thy Sanctuary.

Remember these my brethren also, which stand about me and pray together with me; remember their endeavours and their zeal.

Remember them likewise, for just causes which are absent, and, O Lord, have mercy upon them and us, according to the abundance of Thy goodness.

I have loved the beauty of Thine House, and the place where Thy glory dwelleth; that I might hear the voice of Thy praises, and publish all Thy wonders.

One thing have I desired of the Lord, which I will still entreat that I may dwell still in the House of the Lord, and visit His holy Temple.

To Thee, O Lord, my heart hath said, I will seek the Lord. Thee, O my God, have I sought and Thy face. And Thee will I seek.

We may enter the church with Bishop Lancelot Andrewes, and listen awhile to his preaching. It is Easter Day, the 18th of April, 1613-three years before the death of Shakespeare-and he is preaching before King James, at Whitehall, upon the first words of the third chapter of St. Paul's Epistle to the Colossians-"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth." Thus he begins:

AN EASTER-DAY SERMON.

The wisdom of the Church hath so disposed of her readings in these great feasts, as lightly the Gospel lets us know what was done on the day, done for us, and the Epistle what is to be done by us. To instance in this present: Surrexit Dominus vere, "The Lord is risen indeed," saith the Gospel. In Quo consurrexistis et ros, "and you are risen with Him," saith the Epistle. That which is in the Gospel is Christ's act, what He did; that which is in the Epistle our agendum, what we are to do.

Or rather both ours: 1, what He did, matter of Faith; 2, what we are to do, matter of Duty, our agendum upon His act.

The common sort look to Easter-day no farther than Easter-day fare and Easter-day apparel; and other use they have none of it. The true Christian enquireth farther, what is the agendum of the feast, what is the proper act of Easterday? The Church hath hers, and we have ours. Nothing more proper to a Christian than to keep time with Christ, to rise with Him this day, who this day did rise. That so it may be Easter-day with us as it was with Him; the same that was the day of His be also the day of our rising.

Thus then it lieth. Christ is risen and if Christ, then we. If we so be, then we "seek;" and that we cannot, unless we "set our minds." To "set our minds" then. On what? "On things above." Which above? Not" on earth," so is the text, but "where Christ is." And why there? Because where He is, there are the things we seek for, and here cannot find. There "He is sitting;"- -so at rest. And "at the right hand;". '-so in glory. "God's right hand;"-and so for ever. These we seek, rest in eternal glory. These Christ hath found, and so shall we, if we make this our agendum; begin this day to "set our minds" to search after them.

Because it is to the Colossians, the colossus or capital point of all is, to rise with Christ; that is the main point. And if you would do a right Easter-day's work, do that. It is the way to entitle us to the true holding of the feast. [Here Andrewes proceeds to the Greek and Latin of the words "seek out' and "set your minds," or affections, which he says, if read in the imperative, "then be they in præcepto and per modum officii, by way of precept,' and 'in nature of a duty;"" if read in the indicative, "then they be in elencho and per modum signi, by way of trial,' and 'in nature of a sign."" Then follows a division of the text into its parts. The parts are-A, two things supposed: (1) Christ's rising, (2) our rising; B, two things inferred: If risen, then (1) to seek, (2) to set our minds above on things there where Christ is; C, two things referred to or given hope of: (1) rest, to sit, (2) glory at the right hand. The rest of the sermon is a dwelling upon each successive section of this scheme. I will take as an example of its manner, that part of it which clothes with thought the section marked B 2, that we set our minds above on things where Christ is]:—

And now to the object. Of seeking we shall soon agree; Generatio querentium we are all, saith the Psalm, even "a generation of searchers." Somewhat we are searching after still. Our wants or our wanton desires find us seeking work enough, all our lives long. What then shall we seek, or

where?

He, saith the Apostle, that will thus bestow his pains, let it be, where? "Above." On what? "The things there," quæ sursum, he repeats in both, tells it twice over: Quæ sursum quærite, quæ sursum sapite. "Above" it must be.

And of this we shall not vary with him, but be easily enough entreated to it. We yield presently, in our sense, tc

seek to be above others in favour, honour, place, and power, and what not. We keep the text fully in this sense-we both seek, and set our whole minds upon this. Altum sapimus omnes; all would be above, bramble and all, and nothing is too high for us.

It is true here, for on earth there is a sursum, "above;" there be high places; we would not have them taken away; we would offer in them, and offer for them too, for a need. And there is a right hand here too, and some sit at it, and almost none but thinks so well of himself as why not he? Our Saviour Christ, when it was fancied that He should have been a great king upon earth, there was suing straight for His right-hand place. Not so much as good wise Zebedee's two sons that smelt of the fisher-boat, but means was made for them to sit there.

But all this while, we are wide. For where is all this? Here upon earth. All our "above" is above one another here, and is Ambition's above, and farther it mounteth not. But this is not the Apostle's, not the "above" nor "the right hand he meaneth. No; not Christ's right hand upon earth, but that right hand He sits at Himself in heaven. The Apostle saw clearly we would err this error; therefore, to take away, as he goes, all mistaking, he explains his "above" two ways: Privative; non quæ supra terram, hear you, "not upon earth;" his "above" is not here upon earth. This is where not. Then Positive; to clear it from all doubt where, he points us to the place itself, "above," there "above," where Christ is, that is, "not on earth." Earth is the place whence He is risen. The Angels tell us, non est hic: seek Him not here now, but in the place whither He is gone, there seek Him, in Heaven. Heaven is a great circle: where in Heaven? In the chiefest place, there where God sits, and Christ at His right hand.

So that upon the matter, the fault He finds, the fault of our "above" is, it is not above enough, it is too low, it is not so high as it should be. It should be higher, above the hills; higher yet, above the clouds; higher yet, higher than our eye can carry, above the heavens. There, now we are right.

And indeed the very frame of our bodies, as the heathen poet well observed, giveth thither, upward; cœlumque tueri jussit,2 and bids us look thither. And that way should our soul make; it came from thence, and thither should it draw again, and we do but bow and crook our souls, and make them curvæ in terris animæ,3 against their nature, when we hang yokes on them, and set them to seek nothing but here below.

And if nature would have us no moles, grace would have us eagles, to mount "where the body is." And the Apostle

1 "And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow." (Judges ix. 15.)

2 Ovid's "Metamorphoses," book i., pp. 85, 86. The line, with its context, was thus translated by George Sandys:

"The nobler creature, with a mind possest,
Was wanting yet, that should command the rest.
That Maker, the best world's original,
Either him framed of seed celestial;
Or Earth, which late he did from Heaven divide,
Some sacred seeds retained to Heaven allied,
Which with the living stream Prometheus mixt,
And in that artificial structure fixt
The form of all th' all-ruling Deities.

And whereas others see with downcast eyes,
He with a lofty look did Man indue

And bade him Heaven's transcendent glories view."
Satire ii., line 61-

3 Persius.

"O souls, in whom no heavenly fire is found, Fat minds, and ever grovelling on the ground.”

(Dryden's Translation.)

gooth about to breed in us a holy ambition, telling us we are ad altiora geniti, "born for higher matters" than any here; therefore not to be so base-minded as to admire them, but to seek after things above. For, contrary to the philosopher's sentence, Quæ supra nos nihil ad nos, "Things above they concern us not," he reverses that; yes, and we so too hold, ea maxime ad nos, "they chiefly concern us."

That was a sermon preached before King James. Sir John Harington, best known as a good translator of Ariosto, was a courtier under both Elizabeth and James; he was born in 1561, and died in 1612. He describes, in the course of a small book written in 1608 for the pleasure of James's son, Prince Henry, a sermon preached before Queen Elizabeth. The book professed to serve as an addition to a volume of great worth by Dr. Francis Godwin, "A Catalogue of the Bishops of England since the first planting of Christianity in this Island, with an History of their lives and memorable actions." The father of Francis Godwin, after sharing the changes of fortune common to church reformers under Henry VIII, Edward VI., and Mary, had become Bishop of Bath and Wells under Elizabeth, but displeased the queen by taking a second wife. The son Francis, born, like Harington, in 1561, was raised to a bishopric-that of Llandaff--by Elizabeth, in recognition of the value of his book upon the bishops. James translated him in 1617 to Hereford. Sir John Harington's "Brief View of the State of the Church of England as it stood in Queen Elizabeth's and King James's reign to the year 1608" is further described on its titlepage as a "Character and History of the Bishops of those times, which might serve as an addition to Dr. Godwin's Catalogue of Bishops." It professes to have been written for the private use of Prince Henry upon occasion of that proverb,

DR. RUDD'S SERMON BEFORE QUEEN ELIZABETH.

St. David's hath yielded many excellent bishops, as well for good learning as good life, and for abstinence miraculous, if we believe stories that thirty-three bishops successively did eat no flesh. I can add little of the bishops save of him that now lives; whom if I knew not, yet by his look I should guess to be a grave and austere man, even like St. David himself; but knowing him as I do, he was in more possibility to have proved like to St. John Baptist in my opinion. There is almost none that waited in Queen Elizabeth's Court, and observed anything, but can tell, that it pleased her very much to seem, to be thought, and to be told that she looked, young. The majesty and gravity of a sceptre borne forty-four years could not alter that nature of a woman in her. This notwithstanding, this good bishop being appointed to preach

before her in the Lent of the year 1596, the Court then lying at Richmond, wishing in a godly zeal, as well became him, that she should think something of mortality, being then sixty-three years of age, he took this text fit for that purpose out of the Psalms, Psalm 90, verse 12, "So teach us to number our days, that we may apply our hearts unto wisdom;" which text he handled so well, so learnedly, and so respectively, as I dare undertake that most thought, and so should I if I had not been somewhat better acquainted with the humour, that it would have well pleased her, or at least no way offended her. But when he had spoken awhile of some sacred and mystical numbers, as three for the Trinity, three times three for the heavenly Hierarchy, seven for the Sabbath, and seven times seven for a Jubilee; and lastly (I do not deliver it so handsomely as he brought it in) seven times nine for the grand climacterical year; she, perceiving whereto it tended, began to be troubled with it. The Bishop, discovering all was not well, for the pulpit stands there vis à vis to the closet, he fell to treat of some more plausible numbers, as of the number 666 making Latinus, with which, he said, he could prove the Pope to be Antichrist; also of the fatal number of 88, which being so long before spoken of for a dangerous year, yet it hath pleased God that year not only to preserve her, but to give her a famous victory against the united forces of Rome and Spain. And so he said there was no doubt but she should pass this year also and many more, if she would in her meditations and soliloquies with God, as he doubted not she often did and would, say thus and thus: So making indeed an excellent prayer by way of prosopopoia in her Majesty's person, acknowledging God's great graces and benefits, and praying devoutly for the continuance of them, but withal interlarding it with some passages of Scripture that touch the infirmities of age, as that of Ecclesiastes 12, "When the grinders shall be few in number, and they wax dark that look out of the window, &c., and the daughters of singing shall be abased:" and more to like purpose, he concluded his Sermon. The Queen, as the manner was, opened the window, but she was so far from giving him thanks or good countenance that she said plainly he should have kept his Arithmetic for himself, "but I see," said she, "the greatest clerks are not the wisest men," and so went away for the time discontented. The Lord Keeper Puckering, though reverencing the man much in his particular, yet for the present, to assuage the Queen's displeasure, commanded him to keep his house for a time, which he did. But of a truth her Majesty showed no ill nature in this, for within three days after she was not only displeased at his restraint, but in my hearing rebuked a lady yet living for speaking scornfully of him and his sermon. Only, to show how the good Bishop was deceived in supposing she was so decayed in her limbs

1 The climacterical year, the age of 63, was spoken of in a letter of Augustus Cæsar (preserved by Aulus Gellius) as peculiarly dangerous. This belief is said to have come down from Pythagoras. The word is from the Greek Kλμakτýp, step of a staircase. It was held that all the seventh years of life were climacterical, there being a change to a new step at each multiple of seven. At the seventh hour after birth it could be known whether a child would live; at each multiple of seven days, during early infancy, there was said to be a new step in development. At 7 years, the milk-teeth are shed; at 14, puberty begins; at 21, man is developed in length and acquires beard, &c.; at 28 he has developed also in breadth, and is fully shaped; at 35, he has attained highest physical vigour; at 42, he has the highest combina tion of physical with mental power; at 49, seven times seven, his mind is in its highest vigour, the man is fully ripe, and at his best. The number 9 also marks mystical periods of change, and the multiple of 7 and 9 becomes thus doubly a time marked for change, and is the grand climacteric. Decay then begins, if the year be not fatal, and the next multiple of 7 brings man to three score and ten, the limit of his life.

and senses as himself perhaps and others of that age were wont to be, she said she thanked God that neither her stomach nor strength, nor her voice for singing, nor fingering instruments, nor lastly her sight, was any whit decayed. And to prove the last before us all, she produced a little jewel that had an inscription of very small letters, and offered at first to my Lord of Worcester and then to Sir James Crofts to read, and both professed bond fide that they could not, yet the Queen herself did find out the poesie, and made herself merry with the standers-by upon it. And thus much for St. David's.

We have glanced at the relation of James I. to the question of his day between the Reformed Church of England and the Roman Catholics. The Puritans also at his accession sought relief from him. A petition, to which seven hundred and fifty ministers of the Church gave their assent, and which, being supposed to represent the desire of a thousand of the clergy, was called the Millenary Petition, was presented to him on his way from Scotland in 1603. It sought the changes then most wished for by the Puritans. The two great Universities condemned the petitioners. The king heard both sides in a three days' conference at Hampton Court, after making up his mind in private conclave with one side how far he would see reason in the pleadings of the other. Richard Bancroft, who had been Bishop of London since 1597, openly regarded the representatives of Puritan opinion, Dr. John Raynolds and Dr. Thomas Sparks, Professors of Divinity in Oxford, and Mr. Chadderton and Mr. Knewstubs, of Cambridge, as schismatics, whose mouths ought to be stopped. When the argument touched freedom of the Church in things indifferent, the king said, “I will not argue with you, but answer as kings in Parliament, Le Roy s'avisera. This is like Mr. John Black, a beardless boy, who told me at the last conference in Scotland that he would hold conformity with me in doctrine, but that every man as to ceremonies was to be left to his own liberty, but I will have none of that; I will have one doctrine, one discipline; one religion in substance and ceremony. Never speak more to that point, how far you are bound to obey." Presently Dr. Raynolds asked for a restoration of the "prophesyings," as in Grindal's time; and that questions not to be resolved by them might be referred to the archdeacon's visitation, and from thence to the diocesan synod, where the bishop with his presbyters should determine such points as were too difficult for the other meetings. Here the king broke in with the angry exclamation that they were aiming at a Scotch presbytery, "which agrees," he said, "with monarchy as well as God and the devil. Then Jack and Tom, Will and Dick shall meet, and at their pleasure censure both me and my council. Therefore, pray stay one seven years before you demand that of me, and if then you find me pursy and fat, and my windpipe stuffed, I will perhaps hearken to you; for let that government be up, and I am sure I shall be kept in breath. But till you find I grow lazy, pray let that alone. I remember how they used the poor lady, my mother, in Scotland, and me in my minority." Then turning to the bishops he put his hand to his hat and said, "My