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"So he arose upon his outstretched sails,

Fearless expecting his approaching death; So he arose, that th' air both starts and fails, And over-pressed, sinks his load beneath :

So he arose, as doth a thunder-cloud,

Which all the earth with shadows black doth shroud: So he arose, and through the weary air he rowed.

"Now his Almighty Foe far off he spies;

Whose sun-like arms eclipsed the brightest day, Confounding with their beams less glittering skies, Firing the air with more than heavenly ray,

Like thousand suns in one :-such is their light, A subject only for immortal spright, Which never can be seen, but by immortal sight.

"His threat'ning eyes shine like that dreadful flame,
With which the thunderer arms his angry hand :
Himself had fairly wrote His wondrous Name,
Which neither earth nor heaven could understand:
A hundred crowns, like towers, beset around
His conquering head: well may they there abound,
When all his limbs, and troops, with gold are richly crown'd.

"His armour all was dyed with purple blood;

In purple blood of thousand rebel kings;

In vain their stubborn powers His arm withstood:
Their proud necks chained, He them in triumph brings,
And breaks their spears, and all their trait'rous swords;
Upon whose arms and thigh in fairest words
Was written, The King of kings, and Lord of lords.

"His snow-white steed appeared of heavenly kind,
Begot by Boreas on the Thracian hills;
More strong and speedy than his parent wind:
And (which His foes with fear and horror fills)
Out from His mouth a two-edged sword He darts;
Whose sharpest steel the bone and marrow parts,
And with his keenest point unbreasts the naked hearts.1

"The Dragon, wounded with His powerful hand,

They take, and in strong bonds and fetters tie: Short was the fight, nor could he long withstand Him, whose appearance is His victory.

So now he's bound in adamantine chain;

He storms, he roars, he yells for high disdain: His net is broke, the fowl go free, the fowler ta'en.

"Thence by a Mighty Swain he soon was led

Unto a thousand thousand torturings: His tail, whose folds were wont the stars to shed, Now stretched at length, close to his body clings: Soon as the pit he sees, he back retires, And battle new, but all in vain, respires:

So there he deeply lies, burning in quenchless fires.

"As when Alcides from forced hell had drawn

The three-head Dog, and mastered all his pride; Basely the fiend did on his victor fawn, With serpent tail clapping his hollow side:

At length arrived upon the brink of light, He shuts the day out from his dullard sight, And swelling all in vain, renews unhappy fight.

1 "For the word of the Lord is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." (Heb. iv. 12.)

"Soon at this fight the Knights revive again,

As fresh as when the flowers from winter's tomb, When now the sun brings back his nearer wain Peep out again from their fresh mother's womb: The primrose, lighted new, her flame displays, And frights the neighbour hedge with fiery rays: And all the world renew their mirth and sportive plays.

"The Prince, who saw his long imprisonment
Now end in never ending liberty,

To meet the victor from his castle went,
And falling down, clasping his royal knee,

Pours out deserved thanks in grateful praise: But him the heavenly Saviour soon doth raise, And bids him spend in joy his never-ending days."

Then the poem ends with the marriage joy of Electa. to whom the Saviour is bridegroom, she a gladsome bride.

George Sandys, younger brother of Richard Hooker's 's pupil, Edwin Sandys, and son to the Archbishop of York, was born in 1577, and died in 1644. He travelled in the East, translated Ovid's Metamorphoses," and in 1636 published a "Paraphrase of the Psalms," with music by Henry Lawes, the great composer of the day. In the same volume were his paraphrases of Job, of the Lamentations of Jeremiah, and of other songs out of the Old and New Testaments This is George Sandys's version of

PSALM XV.

Who shall in Thy tent abide ?

On Thy holy hill reside?

He that's just and innocent;
Tells the truth of his intent;

Slanders none with venomed tongue;
Fears to do his neighbour wrong;

Fosters not base infamies;

Vice beholds with scornful eyes;

Honours those who fear the Lord; Keeps, though to his loss, his word; Takes no bribes for wicked ends,

Nor to use his money lends :

Who by these directions guide

Their pure steps, shall never slide.

Richard Crashaw, who was expelled from the University of Cambridge in 1644 for refusing to sig the Covenant, then became a Roman Catholic, an died in 1650 a canon of Loretto. He first published his " Steps to the Temple" in 1646. There was a second edition in 1649. It was another collection o religious poems in a form suggested by the Ten; le " of George Herbert. Among his poems are these lines on sending Herbert's "Temple " to a lady :—

ON MR. G. HERBERT'S BOOK. Know you, fair, on what you look? Divinest love lies in this book, Expecting fire from your eyes, To kindle this His sacrifice.

When your hands untie these strings, Think you've an angel by the wings;

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ENGLAND'S TEMPLE: WESTMINSTER ABBEY (WITH THE HALL). From a Print by Hollar (1641).

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"So he arose upon his outstretched sails,

Fearless expecting his approaching death;

So he arose, that th' air both starts and fails, And over-pressed, sinks his load beneath :

So he arose, as doth a thunder-cloud,

Which all the earth with shadows black doth shroud:

So he arose, and through the weary air he rowed.

"Now his Almighty Foe far off he spies;

Whose sun-like arms eclipsed the brightest day, Confounding with their beams less glittering skies, Firing the air with more than heavenly ray,

Like thousand suns in one :-such is their light, A subject only for immortal spright, Which never can be seen, but by immortal sight.

"His threat'ning eyes shine like that dreadful flame, With which the thunderer arms his angry hand: Himself had fairly wrote His wondrous Name, Which neither earth nor heaven could understand: A hundred crowns, like towers, beset around

His conquering head: well may they there abound, When all his limbs, and troops, with gold are richly crown'd

"His armour all was dyed with purple blood;

In purple blood of thousand rebel kings;
In vain their stubborn powers His arm withstood:
Their proud necks chained, He them in triumph bri
And breaks their spears, and all their trait'rous sw
Upon whose arms and thigh in fairest words
Was written, The King of kings, and Lord of lo

"His snow-white steed appeared of heavenly kind.
Begot by Boreas on the Thracian hills;
More strong and speedy than his parent wind:
And (which His foes with fear and horror t
Out from His mouth a two-edged sword
Whose sharpest steel the bone and mare
And with his keenest point unbreasts the n
"The Dragon, wounded with His powerful

They take, and in strong bonds and fo::
Short was the fight, nor could he long w.
Him, whose appearance is His victory.
So now he's bound in adamantine
He storms, he roars, he yells for 1.
His net is broke, the fowl go free, the

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GRACE FOR A CHILD.

Here a little child I stand,
Heaving up my either hand;
Cold as paddocks though they be,
Here I lift them up to Thee,

For a benison to fall

On our meat, and on us all. Amen.

TO HIS DEAR GOD.

I'll hope no more

For things that will not come ;

And, if they do, they prove but cumbersome. Wealth brings much woe;

And, since it fortunes so,

"Tis better to be poor

Than so t'abound

As to be drowned

Or overwhelm'd with store.

Pale care, avant,

I'll learn to be content

With that small stock thy bounty gave or lent.

What may conduce

To my most healthful use,
Almighty God, me grant!

But that or this

That hurtful is

Deny thy suppliant.

TO KEEP A TRUE LENT.

Is this a fast, to keep

The larder lean,

And clean

From fat of veals and sheep?

Is it to quit the dish

Of flesh, yet still
To fill

The platter high with fish?

Is it to fast an hour,

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was two years younger d to Catholicism when Converted by Laud, who 7 Chillingworth dedicated entitled "The Religion of to Salvation." It was written titled "Mercy and Truth, or Catholiques," the author of prove Protestantism unsafe. ained that those Protestants are pture as the only rule of faith, and in the traditions of an infallible

HE APPEAL TO SCRIPTURE.

ay, The Scripture is the only Rule to judge by; me-thinks you should easily conceive, be understood, of all those that are possible to Scripture, and of those that arise among such Scripture. For, if I had a Controversie with : whether there were a God or no, I would not say, ripture were a Rule to judge this by; feeling that, whether there be a God or no, he must needs doubt 1 the Scripture be the Word of God: or, if he does grants the Question, and is not the man we speak of. wise, if I had a Controversie about the Truth of Christ a Jew, it would be vainly done of me, should I press with the Authority of the New Testament which he ves not, until out of some principles common to us both, 11. ad perswaded him that it is the Word of God. The New Testament therefore, while he remains a Jew, would not be a t Rule to decide this Controversie; in as much as that which doubted of it self, is not fit to determine other doubts. So Likewise, if there were any that believed Christian Religion, and yet believed not the Bible to be the Word of God, though they believed the matter of it to be true, (which is no impos

le supposition; for I may believe a Book of S. Austin's to Contain nothing but the Truth of God, and yet not to have been inspired by God himself,) against such men therefore there were no disputing out of the Bible; because nothing in question can be a proof to it self. When therefore we say, ripture is a sufficient means to determine all Controversies, we say not this, either to Atheists, Jews, Turks, or such Christians (if there be any such) as believe not Scripture to - the Word of God. But among such men only, as are ready agreed upon this, that the Scripture is the Word of led, we say, All Controversies that arise about Faith, are

• This passage is given just as it was printed in 1637. It will be herved that it differs very little from the custom now established in geiling, but more in punctuation and in the use of capitals and Nobody punctuated well before the Restoration. 100

either not at all decidable, and consequently not necessary to be believed one way or other; or they may be determined by Scripture. In a word, That all things necessary to be believed are evidently contained in Scripture, and what is not there evidently contained, cannot be necessary to be believed. And our reason hereof is convincing, because nothing can challenge our belief, but what hath descended to us from Christ by Original and Universal Tradition: Now nothing but Scripture hath thus descended to us, Therefore nothing but Scripture can challenge our belief. Now then to come up closer to you, and to answer to your Question, not as you put it, but as you should have put it: I say, That this Position, Scripture alone is the Rule whereby they which believe it to be God's Word, are to judge all Controversies in Faith, is no fundamental point, Though not for your Reasons: For, your first and strongest reason, you see, is plainly voided and cut off by my stating of the Question as I have done, and supposing in it, that the parties at variance, are agreed about this, That the Scripture is the Word of God; and consequently that this is none of their Controversies. To your second, That Controversies cannot be ended without some living Authority, We have said already, that Necessary Controversies may be and are decided. And, if they be not ended, this is not through defect of the Rule, but through the default of Men. And, for these that cannot thus be ended, it is not necessary they should be ended. For, if God did require the ending of them, he would have provided some certain means for the ending of them. And, to your Third, I say, that Your pretence of using these means, is but hypocritical; for you use them with prejudice, and with a setled resolution not to believe any thing which these means happily may suggest into you, if it any way cross your pre-conceived perswasion of your Churche's Infallibility. You give not your selves liberty of judgment in the use of them, nor suffer your selves to be led by them to the Truth, to which they would lead you, would you but be as willing to believe this Consequence, Our Church doth oppose Scripture, therefore it doth err, therefore it is not infallible; as you are resolute to believe this, The Church is infallible, therefore it doth not err, and therefore it doth not oppose Scripture, though it seem to do so never so plainly.

Joseph Hall, born in 1574 at Ashby-de-la-Zouch in Leicestershire, was the son of an officer who had the government of that town under the Earl of Huntingdon, then President of the North. He had a devout mother, and was from infancy intended for the Church. He graduated at Cambridge, became fellow of Emanuel College, and published in 1597 and 1598 a series of clever satires in English verse. He also wrote, as a young man, a very clever Latin prose satire on the greed, drunkenness, and folly of man, and on the virago type of woman, in the form of a description of an imaginary austral region, under the name of "The World other and the same" (Mundus Alter et Idem). He was about to become head-master of a school at Tiverton, when the rectory of Halsted in Suffolk was offered to him. How he then got rid of a hindrance and found a help he has thus told in an autobiographical sketch, entitled "Some Specialities in the Life of Joseph Hall:"

"Having then fixed my foot in Halsted, I found there a dangerous opposite to the success of my ministry, a witty and bold atheist, one Mr. Lilley, who, by reason of his travels

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