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[My purpose in writing this Series was, as much as possible, to
confine my view to the introduction, progress, and operation of the Church in England, both previous and subsequent to the Reformation. The Sonnets were written long before ecclesiastical history and points of doctrine had excited the interest with which they have been recently enquired into and discussed. The former particular is mentioned as an excuse for my having fallen into error in respect to an incident which had been selected as setting forth the height to which the power of the Popedom over temporal sovereignty had attained, and the arrogance with which it was displayed. I allude to the last Sonnet but one in the first series, where Pope Alexander the third at Venice is described as setting his foot on the neck of the Emperor Barbarossa. Though this is related as a fact in history, I am told it is a mere legend of no authority. Substitute for it an undeniable truth not less fitted for my purpose, namely the penance inflicted by Gregory the Seventh, upon the Emperor Henry the Fourth.
Before I conclude my notice of these Sonnets, let me observe that the opinion I pronounced in favour of Laud (long before
I the Oxford Tract movement) and which had brought censure upon me from several quarters, is not in the least changed. Omitting here to examine into his conduct in respect to the persecuting spirit with which he has been charged, I am persuaded that most of his aims to restore ritual practices which had been abandoned were good and wise, whatever errors he might commit in the manner he sometimes attempted to enforce them. I further believe that, had not he, and others who shared his opinions and felt as be did, stood up in opposition to the reformers of that period, it is questionable whether the Church would ever have recovered its lost ground and become the blessing it now is, and will, I trust, become in a still greater degree, both to those of its communion and to those who
unfortunately are separated from it. ] VOL. IV.
FROM THE INTRODUCTION OF CHRISTIANITY INTO BRITAIN, TO
THE CONSUMMATION OF THE PAPAL DOMINION.
* A verse may catch a wandering Soul, that flies
I, who accompanied with faithful pace
If there be prophets on whose spirits rest
What Powers, presiding o'er the sacred well
SCREAMS round the Arch-druid's brow the seamew t
white As Menai's foam; and toward the mystic ring Where Augurs stand, the Future questioning, Slowly the cormorant aims her heavy flight, Portending ruin to each baleful rite, That, in the lapse of ages, hath crept o'er Diluvian truths, and patriarchal lore. Haughty the Bard: can these meek doctrines blight
* See Note. This water-fowl was, among the Druids, an emblem of those traditions connected with the Deluge that made an important part of their mysteries. The Cormorant was a bird of bad omen.
His transports ? wither his heroic strains ?
MERCY and Love have met thee on thy road,
DARKNESS surrounds us; seeking, we are lost
LAMENT! for Diocletian's fiery sword
linked Which God's ethereal store-houses afford :