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All these and more, though few, have all posseste
Combynde in one, in one now buried bee,
Yet death seemde loth to ende a lyfe so bleste,
For four score yeares and five full lived shee.
The prime whereof was spent for bonors sake,
In neare attendance on a Princesse hye,
The Suffolke Dutchess, where she found her mate®
By whom she had three children lawfully:
That were as happy in her dearest lyfe,
As most unhappy when that lyfe they loste,
Who was as deare a mother, as a wyfe,
And a dearer wyfe no Fame could ever boste.
An open hande she had which made her houlde
An open house the hungrie mawe to fill,
Which made her dear to all, for still she would
Doe goode to all or els would want her will,
So that when all things in confusion lye,

Her praise o'er Chaos unconfuzde shall Aye." There is no doubt that this lady was not buried here; “ 26 die was inserted some time after the rest had been written. There were a family of Brownes, evidently connexions of her husband's, from the similarity of their arms, then resident in the neighbourhood. For I find the following entry among the “ Chrystnings” of 1602 :

" Æleonora filia Johānis Browne Generosi 16 Maii." And, again, amongst those in 1598:

" Peregrinus Browne filius Johannis Browne Generosi baptizatus fuit decimo tertio die Julii. A.D. 1598."

DEVOTIONAL.

FROM THE PARISIAN BREVIARY.

ON THE FESTIVAL OF ST. BARNABAS, THE APOSTLE. The following extracts from this service are chiefly confined to such as are new in substance to the English reader-viz., the Hymns, and the Lectios in the Second and Third Nocturn. Those in the First Nocturn, it may be remembered, are always passages from scripture. The other parts of the office, which are omitted, are, as usual, portions of scripture, and mostly taken from the historical narrative concerning this apostle and the other early converts.

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The Capitulum. Deut. xxxij. Who hath said unto his father and his mother, I know you not; and to his brethren, I am ignorant of you : neither did they know their own children, for they have observed thy word, and kept thy covenant.

r. Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife , or children, or lands for my name's

sake, * he shall receive an hundred fold, and shall inherit everlasting life. -u. If a man would give all the substance of his house for love, it

• The word “mate” has since been altered into “ make."

would utterly be contemned. He shall receive an hundred fold. Gloria Patri. receive an hundred fold.—Matt. xix. ; Song of Sol. viii.

• He shall

The Hymn. Cælo datur quiescere,

Crown'd with immortal jubilee, Terris relictis, Barnaba;

Thy soul this day set free, Solemnis hæc affert tuis

To the calm heav'ns from earth did pass, Finem dies laboribus.

O holy Barnabas ! Quem propter, agro vendito,

He for whose sake, at whose dear call Opes caducas deseris,

Thou gavest up thine all, Magno rependens fænore,

He shall thine all, thy treasure be, En, fundus ipse fit tuus.

Lasting eternally. Tu sacra per jejunia,

'Mid fasting, prayer, and holy hands, Tu publicas inter preces,

Lo, 'mid the saints he stands, Jubente sancto Spiritu,

The Spirit's high behest to bear, Christi crearis nuntius.

Christ's heav'n-sent messenger. Quas non adis mundi plagas,

Thou hast with Paul in labours stood, Pauli laborum particeps,

Blest bond of brotherhood! Vos unus ambo Spiritus,

One in the mandate sent from High, Vos una junxit caritas.

And one in charity. Quam vestra gens Christi fidem

To what barbaric shores away Luci rebellis reppulit,

Did ye that light convey, Nil hæsitantes barbaris

When boldly from your race ye turn’d, Portastis illam gentibus ?

Who Faith's glad message spurn'd ? Fac, Christe, nostris se tuum

Lord, when to us an offer'd guest Cum lumen offert mentibus,

Shall come that Spirit blest, Amore ne noctis suæ

Let not our hearts Heav'n's bounty slight, Cæleste donum respuant.

Deeming their darkness light. Uni sit et trino Deo

All glory and all praise to Thee, Suprema laus, summnm decus,

Thrice holy Trinity, De nocte qui nos ad suæ

Who hast disclosed in this our night Lumen vocavit gloriæ.

Thine everlasting light! v. Blessed is he that considereth the poor and needy,t. The Lord shall deliver him in the time of trouble.-Ps. xli.

AT THE NOCTURNAL OFFICE.

The Hymn from the Commune Apostolorum,
Supreme, quales, Arbiter, Disposer Supreme, and Judge of the earth,
Tibi ministros eligis,

Who choosest for thine the weak and the poor ;
Tuas opes qui vilibus

To frail earthen vessels, and things of no worth, Vasis amas committere!

Entrusting thy riches which aye shall endure. Hæc nempe plena lumine Those vessels soon fail, though full of thy light, Tu vasa frangi præcipis,

They at thy decree are broken and gone ; Lux inde magna rumpitur, Then brightly appeareth the arm of thy might, Ceu, nube scissa, fulmina. As thro' the clouds breaking thy lightnings have shone. Totum per orbem nuntii, Like clouds are they borne to do thy great will, Nubes velut, citi volant,

And swift as the winds about the world go, Verbo graves, verbo Deo, All full of thy Godhead, while earth lyeth still, Tonant, coruscant, perpluunt. They thunder, they lighten, the waters overflow. Christum sonant: versæ ruunt They thunder : their sound, it is Christ the Lord ! Arces superbæ dæmonum,

Then Satan doth fear, his citadels fall, Circum tubis clangentibus, As when the dread trumpets went forth at thy word, Sic versa quondam mænia. And on the ground lyeth the Canaanite's wall. Fac, Christe, cælestes tubæ O loud be thy trump, and stirring the sound, Somno graves nos excitent; To rouse us, O Lord, from sin's deadly sleep ; Accensa de te lumina

May lights which thou kindlest in darkness around, Pellant tenebras mentium! The dull soul awaken her vigils to keep !

(The Dorology as in the former Hymn.)

IN THE SECOND NOCTURN.

From the Commentary of St. John Chrysostom on the Acts of the Apostles.

LECTIO IV.

Barnabas and Saul, being ordained, went forth together; and when they had come to Salamis, they preached the word of God in that chief city of Cyprus. They had been at Antioch for a year; and great teachers being now required, it was necessary that they should not longer continue there. And it may be remarked, that they did not stay long in Seleucia, since it had received much benefit from the neighbouring city, but hastened to objects which were more urgent. And now, when they had come to the chief city of the island, they were anxious to convert the Proconsul. He was a prudent man, it is said, and of his own accord desirous to hear. To the sorcerer nothing is said, till he himself gives occasion for it ; for when he saw that others were well inclined, he makes it his great object to prevent the chief ruler from being persuaded. And why did they not shew some other sign? Because note was so efficacious to gain the adversary. And the deputy immediately believes, and that with astonishment; for he perceived that there was no delusion here, and no trifling. And thus he embraces the love of truth.

LECTIO V.

After coming to Perga, they pass by other cities, and hasten to Antioch, the chief city of Pisidia. There followed them many of the Jews and religious proselytes, whom they persuaded to continue in the grace of God. But when the Jews saw it, they were filled with envy, contradicting and blaspheming. And this their contradiction made the apostles the better known. But Barnabas and Paul said with boldness. It was necessary to speak the word of God first to you; but since ye, put

it from you, and judge yourselves unworthy of everlasting life, we turn to the Gentiles.' They say not, ye are unworthy; but ye judge yourselves unworthy, not to speak harshly to them. Nor do they say, since ye put us away; for it is not us that ye despise, but the word of God. “ We turn to the Gentiles :" and this, too, is an expression of great gentleness ; for they do not say we leave you, and give you up, implying that they might return. And this we do not from any insult offered to ourselves, but because such is the command. It is you that occasion it, not we who are bound to do it ; for so hath the Lord commanded us, saying, I have set thee to be a light to the Gentiles, that thou shouldst be for salvation—that is, for that knowledge which bringeth salvation, not to some nations only, but to all nations.

LECTIO VI.

Being aware of an assault which the Jews were designing, they fled to Lystra and Derbe, cities of Lycaonia, and the region that lyeth round about, where also their enemies shewed their fury. Behold the simplicity of the Gentiles, and the malice of the Jews. The Gentiles shewed themselves worthy to hear the gospel, and honoured them for their miracles alone. The one honoured them as Gods; the other drove them out as pestilent persons. The Jews were offended; but the others not only did not resist their preaching, but said the gods have come down to us in the likeness of men. They called Barnabas, Jupiter; and Þaul, Mercurius. I suppose that there was something venerable in the aspect of Barnabas. This immoderate zeal in their behalf might have been a temptation to the apostles; but it only shewed their fidelity; for you may observe how they refer all things to God. Let us imitate their example, and consider nothing as our own; for not even is our faith ours, but God's.

IN THE THIRD NOCTURN.

From the holy Gospel according to Matthew.

LECTIO VII. Cap. x. Then said Jesus unto his disciples, Behold, I send you forth as sheep in the midst of wolves. Et reliqua.

Homily of St. John Chrysostom. . After that the Lord had expelled all anxiety from the minds of his disciples, and had fortified them by the sight of his miracles, the consideration of which might be to them like a defence of iron or of adamant, had rendered them superior to all worldly interests, and free from temporal cares ; then at length it is that he foretells the ills that will assail them ; not only those of immediate occurrence, but those which should ensue after a considerable lapse of time, preparing them long beforehand for the conflict, and for enduring the assault of the devil. And in this many advantages are apparent. In the first place, that they might thereby perceive the power of his foreknowledge ; secondly, that no one might suspect that such things happened for any want of ability in their master to prevent them; thirdly, that in suffering these things they might not be overcome by surprise at meeting with things contrary to their hopes; and, fourthly, lest if they had first heard of such things at the time of the crucifixion, they might have been too much disturbed by them.

LECTIO VIII.

And now that they might understand that this was a new mode of warfare, as yet unknown to the world, when he sends them unarmed, with but one coat apiece, without sandals, or staff, or scrip, or purse, and commands that they should be supported by those that receive them, he does not end his directions here; but he sets forth his unspeakable power, and tells them, that going forth thus they are to shew the gentleness of sheep, though going against wolves, and to be amongst wolves. And not only are they to be gentle as lambs, but harmless as doves; for thus it is that I will shew my strength, when sheep shall not only overcome wolves, but that, being in the midst of wolves, and torn by their innumerable attacks, they should not only not be destroyed, but should even convert the wolves themselves.

LECTIO IX.

It is certainly a greater and more wonderful power to change the will of one's adversaries, and transform their minds, than to slay them. “And these things were they to do, when they were but twelve in number, and the whole world was full of wolves. We, therefore, had well need to be ashamed, who, on the contrary, take upon us the nature of wolves, and attack our enemies ; for as long as we are as sheep, we are victorious; and though encompassed by innumerable wolves, we overcome them. “But if we ourselves become wolves, then are we overcome, because we lose the assistance of the shepherd. It is not wolves, but sheep, which are the flock which he feeds. If thou art thus changed, then he leaves thee, and departs ; for thou sufferest him not to display his power.

(The Responsories at the end of each of the Lectios are omitted.) After the Te Deum. i. They went forth and wept, bearing good seed.. They shall doubtless come again with joy, bringing their sheaves with them.—Ps. cxxvi.

AT THE LAUDS.

The Hymn from the Commune Apostolorum.
Quem misit in terras Deus,

He whom the Father sent to die,
Ut morte nos servet suâ,

Hath given you his commission high,
Amoris hic fidos sui

The channels of his grace to be,
Vos eligit vicarios.

And vessels of his charity.
Occisus Agnus a lupis,

The Lamb, which by the wolves was slain,
Vos misit agnos ad lupos :

Sends you as lambs to wolves again;
Mores ferinos exuunt,

But they aside their nature laid,
Agni repente de lupis.

And lambs by you of wolves were made.
Quæ victimarum cædibus

The earth look'd to the offended skies,
Tellus madebat impiis,

Teeming with impious sacrifice ;
Vestris eam sudoribus,

Now by your sweat is newly dyed,
Vestro piastis sanguine.

And by your blood is purified.
Hoc rore facta pinguior,

New fruits her genial face renew,
Quot illa fructus protulit!

Blest by that fertilizing dew;
Quæ quanta surrexit seges !

How rich the harvest of his grace!
Et ista nos seges suinus.

And we in that have found a place.
Quam si bonus respexeris,

If thou, who dost the increase give,
Qui das regatis crescere;

Wilt look on us, then we shall live,
Frumenta nos coelestibus

Ripen, and grow, and evermore
Matura condes horrcis,

Bo'gathered to thy heavenly store.

(The Doxology as before.) VOL. IX.-June, 1836.

The Prayer. O God, who didst call thy blessed apostle, Barnabas, being full of faith and the spirit, to the conversion of the Gentiles, mercifully grant that we, baving his labour and charity in remembrance, may have our conversation worthy of the gospel of Christ, which he preached, through our Lord

SACRED POETRY.

THE COUNTRY PASTOR.
" My house shall be called the house of prayer.”
Hidden, exhaustless treasury, heav'n-taught prayer,

Armoury of unseen aids, watchword and spell

At which blest angels pitch their tent, and dwell
About us-glass to bring the bright heav'ns near-
Sea of eternal beauty-wondrous stair

By patriarch seen-key leading to a fell

Where better worlds are hidden secret well
Where Love with golden chalice may repair,
And slake his thirst, nursing with fragrant dews
Heav'n's lilies fair, and rose or wild-wood spray,
Calm thought and pure resolve. Strange instrument !
Wherewith from spheres serene music is sent
Into the mind-throwing o'er all fresh hues,
And fairer colourings--yet we cannot pray.

II.

We cannot pray-strange mystery! Here is known

No wearying, no deceiving of sick hope,

No aching limb, or brow, wherewith to cope,
No pallid after-thoughts, and of the boon
No half-surmized upbraiding—no cold frown

Bidding us come again-no lengthening slope

Tiring the eye from far. These portals ope
To dwellings, lucid as the autumnal moon;
But we along the world's slow sluggish strand
Are fostering vanity, which, joint by joint,
Climbs, like Nile's reed, into a tufted crown,
And woos each wind that waves its golden down;
All hollow, soon it takes a barbed point
To find the heart, or wounds the leaning hand.

Lyra Apostolica.
Γνoιεν δ', ως δή δηρόν εγώ πολέμοιο πέπαυμαι.

NO. XXXVII.

QUOD SEMPER, QUOD UBIQUE, QUOD AB

OMNIBUS.

Truth through the sacred Volume hidden lies,
And spreads from end to end her secret wing,
Through ritual, type, and storied mysteries.
From this or that when Error points her sting,
From all her holds Truth's stern defences spring,

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