LII. ENGINES. MEN often find, when nature's at a stand, 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, Take but three instances; faith, hope, and love. The reach of reason: yea, the Scripture saith, And future things, as if they'd been of old. Faith looks into the secret Cabinet 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 Of what the soul desireth for its part: When grief unwieldy grows, hope can abate Nor that, which giant-like before did strout, Hope can disperse the thickest clouds of night, 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, And drown, the worth, and weight of it; yet, fall Love doth unite, and knit, both make, and keep 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 |