LII. ENGINES.

MEN often find, when nature's at a stand,
And hath in vain tried all her utmost strength,
That art, her ape, can reach her out a hand,
To piece her powers with to a full length.

And

may not grace have means enough in store Wherewith to do as much as that, and more?

She may she hath engines of every kind,
To work, what art and nature, when they view,
Stupendous miracles of wonder find,
And yet must needs acknowledge to be true;
So far transcending all their power and might,
That they amazed stand e'en at the sight.

Take but three instances; faith, hope, and love.
Souls help'd by the perspective glass of faith
Are able to perceive what is above

The reach of reason: yea, the Scripture saith,
E'en him that is invisible behold,

And future things, as if they'd been of old.

Faith looks into the secret Cabinet
Of God's eternal Counsels, and doth see
Such mysteries of glory there, as set
Believing hearts on longing, till they be
Transform'd to the same image, and appear
So alter'd, as if themselves were there.

Faith can raise earth to heaven, or draw down Heaven to earth, make both extremes to meet, Felicity and misery, can crown

Reproach with honour, season sour with sweet. Nothing's impossible to faith: a man

May do all things that he believes he can.

Hope founded upon faith can raise the heart
Above itself in expectation

Of what the soul desireth for its part:
Then, when its time of transmigration
Is delay'd longest, yet as patiently
To wait, as if 'twere answer'd by and by.

When grief unwieldy grows, hope can abate
The bulk to what proportion it will:
So that a large circumference of late
A little centre shall not reach to fill.

Nor that, which giant-like before did strout,
Be able with a pigmy's pace to hold out.

Hope can disperse the thickest clouds of night,
That fear hath overspread the soul withal;
And make the darkest shadows shine as bright
As the Sun-beams spread on a silver wall.

Sin-shaken souls Hope anchor-like holds steady, When storm and tempests make them more than [giddy. Love led by faith, and fed with hope, is able To travel through the world's wide wilderness; And burdens seeming most intolerable Both to take up, and bear with cheerfulness. To do, or suffer, what appears in sight Extremely heavy, love will make most light.

ΑΛ

Yea, what by men is done, or suffered,
Either for God, or else for one another,
Though in itself it be much blemished
With many imperfections, which smother,

And drown, the worth, and weight of it; yet, fall
What will, or can, love makes amends for all.

Love doth unite, and knit, both make, and keep
Things one together, which were otherwise,
Or would be both diverse, and distant. Deep,
High, long, and broad, or whatsoever size
Eternity is of, or happiness,

Love comprehends it all, be't more or less.

Give me this threefold cord of

graces then, Faith, hope, and love, let them possess mine heart, And gladly I'll resign to other men

All I can claim by nature or by art.

To mount a soul, and make it still stand stable, These are alone Engines incomparable.

NOTES ON THE TEMPLE AND

SYNAGOGUE.

BY S. T. COLERIDGE.

G. HERBERT is a true poet, but a poet sui generis, the merits of whose poems will never be felt without a sympathy with the mind and character of the man. То appreciate this volume, it is not enough that the reader possesses a cultivated judgment, classical taste, or even poetic sensibility, unless he be likewise a Christian, and both a zealous and an orthodox, both a devout and a devotional, Christian. But even this will not quite suffice. He must be an affectionate and dutiful child of the Church, and from habit, conviction, and a constitutional predisposition to ceremoniousness, in piety as in manners, find her forms and ordinances aids of religion, not sources of formality; for religion is the element in which he lives, and the region in which he moves.

The Church, say rather, the Churchmen of England under the first two Stuarts, have been charged with a yearning after the Romish fopperies and even the Papistic usurpations, but we shall decide more correctly, as well as more charitably, if for the Romish and Papistic we substitute the Patristic leaven. There even was (natural enough from their distinguished learning, and knowledge of ecclesiastical antiquities) an overrating of the Church and of the Fathers, for the first five or even six centuries; the lines on the Egyptian monks, “Holy Macarius and great Anthony" [p. 202] supply a striking instance and

illustration of this.

P. 11, last stanza. I do not understand this stanza.

P. 39. My flesh began unto my soul in pain.' Either a misprint, or a noticeable idiom of the word 'began? Yes! and a very beautiful idiom it is;—the first colloquy or address of the flesh.

P. 44. With an exact and most particular trust, &c.' I find few historical facts so difficult of solution as the continuance, in Protestantism, of this anti-Scriptural superstition.

The spiritual

P. 52. This verse marks that,' &c. unity of the Bible=the order and connexion of organic forms, in which the unity of life is shewn, though as widely dispersed in the world of the mere sight as the

text.

P. 52. Then, as dispersed herbs do watch a potion.' Some misprint.

P. 85. ‘A box where,' &c. Nest.

P. 90. ‘Distinguished.' I understand this but imperfectly. Distinguished—they form an island? and the next lines refer perhaps to the then belief that all fruits grow and are nourished by water? but then how is the ascending sap "our cleanliness?"

P. 138. But he doth bid us take his blood for wine.' Nay, the contrary; take wine to be blood, and the blood of a man who died 1800 years ago. This is the faith which even the Church of England demands; for Consubstantiation only adds a mystery to that of Transubstantiation, which it implies.

U

P. 173. 'The Flower.' A delicious poem.

P. 173. The late-past frosts tributes of pleasure bring.'

Epitritus primus+Dactyl +Trochee+a long monosyllable, which, together with the pause intervening between it and the preceding trochee, equals ʊ u ʊ, form a pleasing variety in the Pentameter Iambic with rhymes. Ex. gr. The late past frōsts | trībůtěs of | pleāsŭre | bring. N. B. First, the difference between -u | amphimacer

and an

and this not always or necessarily