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gainsayers, faithfully to pourtray the character of a Christian Bishop, and to set in a just light, some of the circumstances of the time in which this great example shone. The portrait, such as it is, I humbly and gratefully present, as an offering of attachment to the school in which I was educated, and to the Church of which-through “evil report and good report ” — I am proud to be a member.
The Life of Ken, in this volume, is brought down to his return to Winchester, as Fellow of that college. The sketch of the life, fortunes, and character of his patron, Bishop Morley, is most essentially connected with the subject, as are the views of the character of the times. The historical notes are subjoined, not only as throwing a light on questions of literary discussion, in connection with the subject, but as furnishing information on some of the most interesting portions of English history.
AND PRELIMINARY EXPLANATIONS.
Page 5. In the pedigree of Ken, the Bishop is called eldest son by the first wife. This is afterwards explained: when the pedigree was taken there were two sons, Thomas the eldest, and John the youngest.
P. 9. Creighton, the composer, is said by Sir John Hawkins to be son of Creighton, Bishop of Bath and Wells, not nephew, as I imagined.
Page 43, note. Mrs. Reynolds was forcibly removed from Christ Church, not at the Restoration, as it is said in the note, but on Dr. Reynolds refusing to take the Engagement to Cromwell.
P. 52, 1, 22, for "1633," read “ 1637
P. 91. I was premature in giving Morley a new palace at Winchester in 1666. His new palace was not begun till 1684. I was led into this mistake in consequence of a stone in Canonstreet, with the inscription,
Has ædes extruxit - G. Morleius.
“ For many a year, now mute"read,
Through the long year, now mute' P. 112, note, birth of Izaak Walton's daughter Anne, for 6 1677," read “1647."
P. 124, note, for "unexampled," read “ unexpected."
“ The glories of our birth and state"as having been set to music by Orlando Gibbons: the composition, equal in pathetic sublimity to the words, is by Edward Coleman, but it is much in the majestic style of Gibbons. Gibbons died in 1625. To the play in which the lines are found there is no date, but it was probably acted before 1625, the name is, “ Contention of Ajax and Ulysses.” It is said the song was a favourite of Charles the Second-more probably of Charles the First, with such feeling and taste as he manifested for poetry. They are also said, in his latter days, to have made a deep impression on Cromwell, and well they might; for how must such affecting and sublime images as these have been felt by him to his inmost heart:
The garlands wither on your brow!
Then boast no more your mighty deeds!
See where the Victor-victim bleeds ! * The music of Coleman was published by Henry Laws in 1669 in a book entitled, “ Select Ayres and Dialogues, to sing to the Theorbo, Lute, and Basse-viol. John Playford, at his shop in the Temple, near the Church dore."
I have taken the words I found in Izaak Walton for the songs I have given to Kenna, in the 5th Chapter ; but I had originally written a song to suit the scene, which the reader may substitute :
When summer comes, with calm content
* See Percy's Collection of Old Ballads, p. 290.
Yet let me bless the God above,
And though at evening we deplore
I would here, also, insert one stanza omitted in the Lines on the Funeral of Charles the Second :
And buried Kings, a spectre train,
Seem'd in the dusk to glide,
Faint MISERERE's died.
To the errata, and occasional oversights in expression, I have thought it necessary to subjoin a brief preliminary explanation of some sentiments which might be liable to misconstruction,
Certain scholastic opinions, which others hold almost inseparable from Christian faith, I deem to have nothing whatever to do with Scripture truth. “ Beware lest any one spoil you through philosophy." (St. Paul.)
That eternal Providence, for one great and awful purpose, so directed the stream of human events that the promises which God vouchsafed in mercy to fallen man should all be fulfilled, the Christian truly and firmly believes- but that every individual comes into the world with his fate determined that a dire decree controls and governs him in all events of his life, small and great — this opinion, so entirely kwpus 'Evayyeλιον - is at once so horrible and so preposterous, that, considering its origin and consequences, it might well move, in
the humble Christian, “alternate derision, and horror!" I premise this in reference to what may be considered as levity, in speaking of the pious and good Baxter.
There is another point on which I am most anxious to prevent any misconception. Of the necessity of seeking God at all seasons in prayer, under all emergencies of life, no one is more deeply sensible; my remarks apply only to that ostentatious piety when on every trifling occasion “THE NAME OF THE LORD IS TAKEN IN VAIN!” when ostentatious profession is more apparent than humility and sincerity.
HYMN OF ST. AMBROSE, “We praise thee," &c. I have said that this sublime hymn was composed before the Mass. It is stated to have been first sung when St. Ambrose received Augustine into the Church ; and Augustine, De Doctrina Chris. tiana, says expressly the eating of Christ's flesh is figurative; so far was Transubstantiation from being admitted at this period.
St. Ambrose says, De his qui mysteriis initiantur, “after consecration," not the bread is turned into the body of Christ, but that “the body of Christ is siGNIFIED,” See Life of Cranmer, p. 123.
The words of Augustine (Confess. lib. iji, chap. iv.) are : 66 fideliter fateamur, ante consecrationem, panem esse, et vinum, quod natura formavit: post consecrationem, carnem Christi et sanguinem esse, quod Benedictio consecravit;" that is, as it appears to me, not that the benediction has changed the bread and wine into the actual body and blood, but that the benediction has consecrated them as such. But, be it as it may, what destitution of every sublime devotional feeling would it have shewn, if, there being such a hymn in the universe, the Reformers had not admitted it into the Ritual.
The Presbyterian Parliament passed the Ordinance against Deans and Chapters 15th June, 1641. The Episcopal Chapter lands of Salisbury were not sold till 1647. VOL. 1.