reason wish or desire him to be. He is true, just, honest and faithful in the whole Commerce of Life, doing to all others, that which he would have others do to him: He is a Lover of Mankind, and of his Country: He may and ought to love some more than others; but he has an Extent of Love to all, of Pity and Compassion, not only to the poorest, but to the worst; for the worse any are, they are the more to be pitied. He has a Complacency and Delight in all that are truely, tho' but defectively good, and a Respect and Veneration for all that are eminently so: He mourns for the Sins, and rejoices in the Virtues of all that are round about him: In every Relation of Life, Religion makes him answer all his Obligations: It will make Princes just and good, faithful to their Promises, and Lovers of their People: It will inspire Subjects with Respect, Submission, Obedience and Zeal for their Prince: It will sanctify Wedlock to be a State of Christian Friendship, and mutual Assistance: It will give Parents the truest Love to their Children, with a proper Care of their Education: It will command the Returns of Gratitude and Obedience from Children: It will teach Masters to be gentle and careful of their Servants, and Servants to be faithful, zealous, and diligent in their Master's Concerns: It will make Friends tender and true to one another; it will make them generous, faithful and disinterested: It will make Men live in their Neighbourhood, as Members of one common Body, promoting first the general Good of the Whole, and then the Good of every Particular, as far as a Man's Sphere can go: It will make Judges and Magistrates just and patient, hating Covetousness, and maintaining Peace and Order, without respect of Persons: It will make People live in so inoffensive a manner, that it will be easy to maintain Justice, whilst Men are not disposed to give Disturbance to those about them. This will make Bishops and Pastors faithful to their Trust, tender to their People, and watchful over them; and it will beget in the People an Esteem for their Persons, and their Functions. Thus Religion, if truely received and sincerely adhered to, would prove the greatest of all Blessings to a Nation: But by Religion, I understand somewhat more than the receiving some Doctrines, tho' ever so true, or the professing them, and engaging to support them, not without Zeal and Eager ness. What signify the best Doctrines, if Men do not live suitably to them; if they have not a due Influence upon their Thoughts, their Principles, and their Lives? Men of bad Lives, with sound Opinions, are self condemned, and lie under a highly aggravated Guilt; nor will the Heat of a Party, arising out of Interest, and managed with Fury and Violence, compensate for the ill Lives of such false Pretenders to Zeal; while they are a Disgrace to that, which they profess and seem so hot for. By Religion I do not mean, an outward Compliance with Form and Customs, in going to Church, to Prayers, to Sermons and to Sacraments, with an external Shew of Devotion, or, which is more, with some inward forced good Thoughts, in which many may satisfy themselves, while this has no visible effect on their Lives, nor any inward Force to subdue and rectify their Appetites, Passions and secret Designs. Those customary performances, how good and useful soever, when well understood and rightly directed, are of little value, when Men rest on them, and think that, because they do them, they have therefore acquitted themselves of their Duty, tho' they continue still proud, covetous, full of Deceit, Envy and Malice: Even secret Prayer, the most effectual of all other means, is designed for a higher end, which is to possess our Minds with such a constant and present Sense of Divine Truths, as may make these live in us, and govern us; and may draw down such Assistances, as may exalt and sanctify our Natures. So that by Religion I mean, such a Sense of divine Truth, as enters into a Man, and becomes a Spring of a new Nature within him; reforming his Thoughts and Designs, purifying his Heart, and sanctifying him, and governing his whole Deportment, his Words as well as his Actions; convincing him that, it is not enough, not to be scandalously vicious, or to be innocent in his Conversation, but that he must be entirely, uniformly and constantly pure and vertuous, animating him with a Zeal, to be still better and better, more eminently good and exemplary, using Prayers and all outward Devotions, as solemn Acts testifying what he is inwardly and at heart, and as Methods instituted by God, to be still advancing in the use of them further and further, into a more refined and spiritual Sense of divine Matters. This is true Religion, which is the Perfection of Human Nature, and the Joy and Delight of every one, that feels it active and strong within him; it is true, this is not arrived at all at once; and it will have an unhappy allay, hanging long even about a good Man: But, as those ill Mixtures are the perpetual Grief of his Soul, so it is his chief Care to watch over and to mortify them; he will be in a continual Progress, still gaining ground upon himself: And, as he attains to a good degree of Purity, he will find a noble Flame of Life and Joy growing upon him. Of this I write with the more Concern and Emotion, because I have felt this the true and indeed the only Joy, which runs thro' a Man's Heart and Life: It is that which has been for many Years my greatest Support; I rejoice daily in it; I feel from it the Earnest of that supreme Joy, which I pant and long for; I am sure there is nothing else can afford any true or compleat Happiness. I have, considering my Sphere, seen a great deal of all, that is most shining and tempting in this World: The Pleasures of Sense I did soon nauseate; Intrigues of State, and the Conduct of Affairs have something in them, that is more specious; and I was, for some Years, deeply immersed in these, but still with Hopes of reforming the World, and of making Mankind wiser and better: But I have found, That which is crooked cannot be made straight. I acquainted my self with Knowledge and Learning, and that in a great Variety, and with more Compass than Depth: but tho' Wisdom excelleth Folly, as much as Light does Darkness; yet, as it is a sore Travail, so it is so very defective, that what is wanting to compleat it, cannot be numbered. I have seen that two were better than one, and that a threefold Cord is not easily loosed; and have therefore cultivated Friendship with much Zeal and a disinterested Tenderness; but I have found this was also Vanity and Vexation of Spirit, tho' it be of the best and noblest sort. So that, upon great and long Experience, I could enlarge on the Preacher's Text, Vanity of Vanities, and all is Vanity; but I must also conclude with him; Fear God, and keep his Commandments, for this is the All of Man, the Whole both of his Duty, and of his Happiness. I do therefore end all, in the Words of David, of the Truth of which, upon great Experience and a long Observation, I am so fully assured, that I leave these as my last Words to Posterity: "Come ye Children, hearken unto me; I will teach you the Fear of the Lord; what Man is he that desireth Life, "and loveth many Days, that he may see Good; keep thy "Tongue from Evil, and thy Lips from speaking Guile; depart "from Evil, and do Good, seek Peace and pursue it. The Eyes "of the Lord are upon the Righteous, and his Ears are open to "their Cry; but the Face of the Lord is against them that do Evil, to cut off the Remembrance of them from the Earth. "The Righteous cry, and the Lord heareth, and delivereth them "out of all their Troubles. The Lord is nigh unto them that "are of a broken Heart, and saveth such as be of a contrite "Spirit." 66 Simon Patrick was Bishop of Chichester when, in 1691, he was translated to Ely. He wrote on, the Lord's Supper" Mensa Mystica," and a book in support of their belief to satisfy believers, called "The Witnesses of Christianity, or the Certainty of our Faith and Hope." In 1691, when Simon Patrick was made Bishop of Ely, Thomas Tenison was made Bishop of Lincoln, and in 1694 Tenison succeeded Tillotson as Archbishop of Canterbury. Tillotson had recommended him as a successor, because he was liberal in spirit and had been proved faithful in the discharge of duty. There began at this time an active controversy on the Doctrine of the Trinity. Thomas Firmin, a friend of Tillotson, and a benevolent and wealthy London merchant, became zealous for the diffusion of tracts favourable to Unitarian opinions. Two of these were answered by Dr. Sherlock, who was nonjuror at the Revolution, but complied afterwards. In 1691, the year after his book on the Trinity appeared, Sherlock was made Dean of St. Paul's. He died in 1707, aged sixty-six. William Sherlock argued that there was no salvation outside the Catholic faith, as set forth in the Athanasian Creed. The controversy spread. Dr. John Wallis entered into it as a mathematician. Dr. Robert South, in 1693, attacked Sherlock for the too sophisticated method of his explanation. In 1695 John Toland, an Irishman who had been bred as a Roman Catholic, published a tract called "Christianity not Mysterious," that spread the controversy farther. His book was burnt by order of the Irish House of Parliament, and he was called a Jesuit and a Socinian. As he had applied in his own way some principles of Locke's philosophy, the veteran Edward Stillingfleet, Bishop of Worcester, the most energetic controversial writer in the Church, attacked John Locke, making him answerable for doctrines that he had not taught, because they had been associated with first principles drawn from his "Essay concerning Human Understanding." Locke replied; Stillingfleet replied again; Locke answered a second and a third time. George Bull, a pious and amiable man, who was made Bishop of St. David's in 1705, and died in 1708, had written, in 1685, a Defence of the Nicene Creed, and he wrote again on the same subject. William Beveridge was made Bishop of St. Asaph in 1704, and died, aged seventy-one, in 1707. He left a large body of sermons, in which the active piety of his own life is reflected. Dr. Samuel Clarke, son of an alderman of Norwich, educated at Norwich and at Caius College, Cambridge, published notes upon Newton's philosophy at the age of twenty-two. He was for twelve years chaplain to the Bishop of Norwich, who gave him the living of Drayton in Norfolk. Robert Boyle died in 1691, a week after his sister and life-companion, Lady Ranelagh. By his will he left provision for annual lectures by divines who were to be "ready to satisfy real scruples, and to answer such new objections and difficulties as might be started, to which good answers had not been made." They were also to preach eight sermons in the year, on the first Monday of every month except June, July, August, and December, for the proof of the Chris tian religion against infidels, "not descending lower to any controversies that are among Christians" The first Boyle lecturer was Richard Bentley, chosen when only twenty-eight years old. He gave, with great effect, a course in 1692, and another in 1694. Samuel Clarke gave the Boyle lectures in 1704, taking for subject the Being and Attributes of God, and he gave a course again in the following year, on the Evidences of Natural and Revealed Religion, argued from the "fitness of things." He afterwards pleased Newton greatly by a translation of his optics, and became chaplain to Queen Anne and Rector of St. James's, Westminster. He had been accused of Arianism, because he said that he had only read the Athanasian Creed once, and then by mistake; but in 1712 he published a work on the Doctrine of the Trinity. This was condemned by the Lower House of Convocation as unorthodox in its method of interpretation, and inconsistent with the Athanasian Creed. Dr. Clarke had no wish to excite division, and submitted himself in terms which were held to be no recantation of his views, although sufficient when accompanied with a promise to preach no more in the sense objected to. Dr. Clarke died in 1729. The new and bolder questioning of religion and of God Himself, as well as of church doctrines, which becomes a feature of our literature in the times of which we are now speaking, had several sources. One was in the critical wit of a dissolute court in the time of Charles II., when men influenced by the French reaction against extravagance of style and thought in literature, followed the king's example in exalting pleasures of the sense. With minds thus lowered in aim, while trained in a form of critical acuteness that had its good as well as its bad use, they satirised extravagance, but fell also out of accord with all true exaltation of thought; for every libertine called himself a "man of parts or "man of sense," and looked on a character for wit as inconsistent with a character for religious feeling or domestic worth. Thus in Sir George Ethereges comedy of the "Man of Mode," Dorimant, who represents the licentious fine gentleman of Charles II.'s day, says of his intimacy with Bellair, who is well bred, complaisant, seldom impertinent, and as he says "by much the most tolerable of all the young men that do not abound in wit," that they are intimate because "it is our mutual interest to be so; it makes the women think better of s understanding, and judge more favourably of my reputation; it makes him pass upon some for a mat of very good sense, and I upon others for a very civil person." What the cant of the day thus called good sense was commonly parted from religion: and antagonism to the Puritans after the Restoration made it ungentlemanly to be known to pray. Richard Steele, in Queen Anne's reign, attacked in the "Tatler" this fashion which had been transmitted to his day and spoke in playful earnest of a young gentleman who gave himself much trouble to be thought an atheist, though it could be proved upon him th every night before going to bed he said his prayers But there was another form of doubt that instemi d accompanying the degradation of man's life sprac from a generous reaction against it. This was e 66 Self form of scepticism that had power; and this could be met only by those who opposed to it, with respect for its sincere desire for truth, a frank sincerity and thorough earnestness. In France and elsewhere the prevalent corruptions of society extended to the Church, and doctrines were enforced by an authority too often itself contemptible in honest eyes. seeking teachers, who lived evil lives, discredited the faith of which they made themselves the absolute dictators. They provoked doubts which they were utterly incompetent to answer, and already before the close of the seventeenth century the literature of Europe showed the clear beginnings of a revolt that afterwards prompted many, in extreme reaction against blind authority, to sweep from their minds all that they had been taught by rote, and seek by fearless exercise of reason to find out for themselves absolute truth. Strong reaction tends to excess. Resentment against superstition has caused many who have been very near to it to give themselves to infidelity. The first combat of the Red Cross Knight, when parted from Una, was with Sansfoy. Resentment against religion, plied as a trade, with greed and hypocrisy, drove into strong opposition many able, earnest men. Bold thinkers and enthusiasts urged reason and eloquence against the faith itself, which had been thus discredited. An argument was rising that no longer dealt with questions of "fixed fate, free will, foreknowledge absolute," but struck at the root of all belief in God. Men were asking whether the world, as it was, could be the work of a just God; whether there was a God. If they believed in God, they questioned with the boldest freedom whatever authority required them to believe as to His nature, or the revelation of His will to man. In the "Tatlers" and "Spectators" of Queen Anne's reign, Steele and Addison sought to check the lower social influences that made war upon religion and an honest life. They wrote papers that battled against such fashions as the habitual scoffing against marriage, swearing, duelling, and this they did in a genial spirit that set the example of the wholesomer life they endeavoured to restore to honour among "men of sense." They dared to be religious, and showed that it was possible to be religious without groan, critical without sneer, witty without offence. Richard Steele had, under conditions that increase our honour for the little piece, begun his manly career as a writer with a pamphlet called "The Christian Hero; or, No Principles but those of Religion Sufficient to make a Great Man." In this he showed that the true Christian heroism, which dares take Christ for the great example, and live up to the teaching of the Sermon on the Mount, is far above the heroism of the ancients, who were just then lauded especially in French-classical literature. I take from 66 The Christian Hero," published in 1701, this passage containing, with comment, a short paraphrase of PAUL'S EPISTLE TO PHILEMON. It were endless to enumerate these excellences and beauties in his writings; but since they were all in his more public and ministerial office, let's see him in his private life. There is nothing expresses a man's particular character more fully than his letters to his intimate friends; we have one of that nature of this great Apostle to Philemon, which in the modern language would perhaps run thus: "SIR, It is with the deepest satisfaction that I every day hear you commended for your generous behaviour to all of that faith in the articles of which I had the honour and happiness to initiate you; for which, though I might presume to an authority to oblige your compliance in a request I am going to make to you, yet choose I rather to apply myself to you as a friend than an Apostle, for with a man of your great temper, I know I need not a more powerful pretence than that of my age and imprisonment. Yet is not my petition for myself, but in behalf of the bearer, your servant Onesimus, who has robbed you and ran away from you. What he has defrauded you of, I will be answerable for; this shall be a demand upon me; not to say that you owe me your very self. I called him your servant, but he is now also to be regarded by you in a greater relation, even that of your fellow-Christian; for I esteem him a son of mine as much as your self; nay, methinks it is a certain peculiar endearment of him to me, that I had the happiness of gaining him in my confinement. I beseech you to receive him, and think it an act of Providence that he went away from you for a season, to return more improved to your service for ever." This letter is the sincere image of a worthy, pious, and brave man, and the ready utterance of a generous Christian temper. How handsomely does he assume, though a prisoner? How humbly condescend, though an Apostle? Could any request have been made, or any person obliged with a better grace? The very criminal servant is no less with him than his son and his brother. For Christianity has that in it, which makes men pity, not scorn the wicked, and by a beautiful kind of ignorance of themselves, think those wretches their equals; it aggravates all the benefits and good offices of life, by making them seem fraternal; and the Christian feels the wants of the miserable so much his own, that it sweetens the pain of the obliged, when he that gives does it with an air that has neither oppression or superiority in it, but had rather have his generosity appear an enlarged self-love than diffusive bounty, and is always a benefactor with the mien of a receiver. I was once engaged in Discourse with a Rosicrusian about the great Secret. As this kind of Men (I mean those of them who are not professed Cheats) are over-run with Enthusiasm and Philosophy, it was very amusing to hear this religious Adept descanting on his pretended Discovery. He talked of the Secret as of a Spirit which lived within an Emerald, and converted every thing that was near it to the highest Perfection it is capable of. It gives a Lustre, says he, to the Sun, and Water to the Diamond. It irradiates every Metal, and enriches Lead with all the Properties of Gold. It heightens Smoak into Flame, Flame into Light, and Light into Glory. He further added, that a single Ray of it dissipates Pain, and Care, and Melancholy from the Person on whom it falls. In short, says he, its Presence naturally changes every Place into a kind of Heaven. After he had gone on for some Time in this unintelligible Cant, I found that he jumbled natural and moral Ideas together into the same Discourse, and that his great Secret was nothing else but Content. This Virtue does indeed produce, in some measure, all those Effects which the Alchymist usually ascribes to what he calls the Philosopher's Stone; and if it does not bring Riches, it does the same thing, by banishing the Desire of them. If it cannot remove the Disquietudes arising out of a Man's Mind, Body, or Fortune, it makes him easie under them. It has indeed a kindly Influence on the Soul of Man, in respect of every Being to whom he stands related. It extinguishes all Murmur, Repining, and Ingratitude towards that Being who has allotted him his Part to act in this World. It destroys all inordinate Ambition, and every Tendency to Corruption, with regard to the Community wherein he is placed. It gives Sweetness to his Conversation, and a perpetual Serenity to all his Thoughts. Among the many Methods which might be made use of for the acquiring of this Virtue, I shall only mention the two following. First of all, A Man should always consider how much he has more than he wants; and Secondly, How much more unhappy he might be than he really is. First of all, A Man should always consider how much he has more than he wants. I am wonderfully pleased with the Reply which Aristippus made to one who condoled him upon the Loss of a Farm, Why, said he, I have three Farms still, and you have but one; so that I ought rather to be afflicted for you, than you for me. On the contrary, foolish Men are more apt to consider what they have lost than what they possess; and to fix their Eyes upon those who are richer than themselves, rather than on those who are under greater Difficulties. All the real Pleasures and Conveniences of Life lie in a narrow Compass; but it is the Humour of Mankind to be always looking forward, and straining after one who has got the Start of them in Wealth and Honour. For this Reason, as there are none can be properly called rich, who have not more than they want; there are few rich Men in any of the politer Nations but among the middle Sort of People, who keep their Wishes within their Fortunes, and have more Wealth than they know how to enjoy. Persons of a higher Rank live in a kind of splendid Poverty, and are perpetually wanting, because instead of acquiescing in the solid Pleasures of Life, they endeavour to outvy one another in Shadows and Appearances. Men of Sense have at all times beheld with a great deal of Mirth this silly Game that is playing over their Heads, and by contracting their Desires, enjoy all that secret Satisfaction which others are always in quest of. The Truth is, this ridiculous Chace after imaginary Pleasures cannot be sufficiently exposed, as it is the great Source of those Evils which generally undo a Nation. Let a Man's Estate be what it will, he is a poor Man if he does not live within it, and naturally sets himself to Sale to any one that can give him his Price. When Pittacus, after the Death of his Brother who had left him a good Estate, was offered a great Sum of Money by the King of Lydia, he thanked him for his Kindness, but told him he had already more by Half than he knew what to do with. In short, Content is equivalent to Wealth, and Luxury to Poverty; or, to give the Thought a more agreeable Turn, Content is natural Wealth, says Socrates; to which I shall add, Luxury is artificial Poverty. I shall therefore recommend to the Consideration of those who are always aiming after superfluous and imaginary Enjoyments, and will not be at the Trouble of contracting their Desires, an excellent Saying of Bion the Philosopher; namely, That no Man has so much Care, as he who endeavours after the most Happiness. In the second Place, every one ought to reflect how much more unhappy he might be than he really is. The former Consideration took in all those who are sufficiently provides with the Means to make themselves easie; this regards su as actually lie under some Pressure or Misfortune. The may receive great Alleviation from such a Comparison as the unhappy Person may make between himself and others, or between the Misfortune which he suffers, and greater Misfortunes which might have befallen him. I like the Story of the honest Dutchman, who, upon breaking his Leg by a Fall from the Mainmast, told the Stander by, It was a great Mercy that 'twas not his Neck. To whi since I am got into Quotations, give me leave to add th Saying of an old Philosopher, who, after having invited so of his Friends to dine with him, was ruffled by his Wife that came into the Room in a Passion, and threw down the Tab`that stood before them; Every one, says he, has his Calowes, and he is a happy Man that has no greater than this. We thi an Instance to the same Purpose in the Life of Doctor Hea mond, written by Bishop Fell. As this good Man was troubled with a Complication of Distempers, when he had the Gost upon him, he used to thank God that it was not the Stone. and when he had the Stone, that he had not both these Ditempers on him at the same time. I cannot conclude this Essay without observing that there was never any System besides that of Christianity, which could effectually produce in the Mind of Man the Virta I have been hitherto speaking of. In order to make us content with our present Condition, many of the ancient Philosophers tell us that our Discontent only hurts ourselves, with being able to make any Alteration in our Circumstances. others, that whatever Evil befalls us is derived to us by a fatal Necessity, to which the Gods themselves are subjet, whilst others very gravely tell the Man who is misera 5, that it is necessary he should be so to keep up the Harmers of the Universe, and that the Scheme of Providence would !troubled and perverted were he otherwise. These, and tlike Considerations, rather silence than satisfy a Man. Thmay shew him that his Discontent is unreasonable, but are by no means sufficient to relieve it. They rather give Despit than Consolation. In a Word, a Man might reply to ne these Comforters, as Augustus did to his Friend who advis him not to grieve for the Death of a Person whom he loves because his Grief could not fetch him again: It is for Ian very Reason, said the Emperor, that I grieve. On the contrary, Religion bears a more tender Regard humane Nature. It prescribes to every miserable Man the Means of bettering his condition; nay, it shews him, that the bearing of his Afflictions as he ought to do will naturalive in the Removal of them: It makes him easie here, because f can make him happy hereafter. Upon the whole, a contented Mind is the greatest Ber a Man can enjoy in this World; and if in the present L» his Happiness arises from the subduing of his Desires, a vi arise in the next from the Gratification of them. Addison's religious feeling raised his appreciate of Sir Richard Blackmore's poem on "The Creatin which owed also to its good purpose Samuel Jáson's endorsement of the praise of Addison. Richard Blackmore, who died in 1729, had obta::-his knighthood as physician to William III. He www. several epics, and among other poems a " Paraphras of the Book of Job," &c. Blackmore's "Creation! Philosophical Poem, Demonstrating the Exsa and Providence of a God," was published in 177the first of its Seven Books of rhymed heroic con vis the poem opens, with evidence of God's Existence from the marks of His Wisdom in the Earth and Sea. In the second book the same evidence is derived from the Stars, the Planets, and the Air. The third book treats of the speculations by which it has been sought to explain Creation without a Creator. The fourth book argues especially against the theory of Creation by a fortuitous concurrence of Atoms. The fifth book reasons man's need of a God from his sorrows upon earth, and argues against the Fatalists. The sixth book argues God's Existence from the Creation of Man, and the Supreme Wisdom displayed in his Structure. The seventh book asserts Evidence of the Creator in the Instincts of Animals and from the contemplation of the Mind of Man, and closes with a Hymn to the Creator. From the third book of the poem I take these lines upon MIND IN CREATION. Sometimes by Nature your enlightened school That is, that we may Nature clearly trace But let this Empress be whate'er you please; And raise a beauteous world of such extent ? That clearer strokes of masterly design, Let such a sphere to India be convey'd, 1 Archimedes, who lived B.C. 287-212, is said to have produced among his mechanical inventions a sphere showing the movements of the heavenly bodies. The famous philosopher, Christian Huygens, born at the Hague in 1629, died in 1695. He published in 1658 his invention of the pendulum clock. A Huygens clock that is said to have cost the Duke of Buckingham a thousand guineas, was sold at Stowe for fifty-one guineas in 1848. Isaac Watts published in Queen Anne's reign his "Hora Lyrica" and "Hymns." "The Psalms of David imitated in the Language of the New Testament and applied to the Christian State and Worship," and his "Hymns and Spiritual Songs," first appeared in 1719, and in 1720 his "Divine and Moral Songs for Children." He was born at Southampton in 1674, the son of a Nonconformist schoolmaster. At the age of twenty-two he became tutor to the son of Sir John Hartopp, and in 1702 he succeeded Dr. Chauncey as a preacher in Mark Lane. His health failed in 1712, and after that year he lived chiefly with his friends Sir Thomas and Lady Abney at Stoke Newington and Theobalds. He was not "Dr." Watts until 1728, when he was made D.D. by the Universities of Edinburgh and Aberdeen. He died in 1748, the same year as the poet Thomson. This poem is among the "Hora Lyricæ:" SINCERE PRAISE. Almighty Maker, God! How wondrous is thy name! Thy glories how diffus'd abroad Through the Creation's frame! Nature in every dress Her humble homage pays, And finds a thousand ways t' express Thine undissembled praise. |