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So much of heaven I find in thee

As, thou unknown, all else privation is.

Bur first l'll chide thy cruel theft :

Can I in war delight,
Why should we doubz, before we go

Who being of my heart bereft, To find the knowledge which shall ever last,

Can have no heart to fight?

j That we nray there each other know? Can future kaowledge quite deffroy the past? Thou know'lt the sacred laws of old, Olivia

Ordain'd a thief should pay,
When at the bowers in the Elyfian fhade To quit him of his theft, fevenfold
I fornt arrive, I shall examine where

What he had stol'n away.
They dwell, who love the highest virtue made?
For I am sure to find Endimion there.

Thy payment shall but double be;

o chen with speed resign From this vex'd world when we shall both retire, My own seduced heart to me, Where all her lovers, and where all rejoice ;

Acconipany'd with thine.
I need not seek thee in the heavenly quire;
For I fall know Olivia by her voice.

Epitaph on a Young Virgin. A. K.
Sent with a Lock of Hair.

Nature a forni intended to create,
Lest thou for length and beauty of thy hair,

Which mnight fubdue the ruthless eyes of fate: Which is to ev ry eye and heart a fvare)

Buc fate (ready to think warm nature cold, Should'nt by the rage of love's severer sway,

leself too merciful, and time too old) Be doom'd for casting eyes and hearts away,

Has struck the world; forthwith this beauty dy'd, Wear mine a while, though mine I know,

Time's evening hope, and nature's latest pride. Cannot millead with softness or with show : Yet I so love thee, as I fain would share,

THE DEATH OF ASTRAGON. Love's punishment on thy deltructive bair,

The Philofopbers Disquisition directed to tbe Dying

The Philosopher and the Lover, to a Mifrefs dying.

Before by death you never knowledge gain, Your beauty ripe, and calm, and fresh,

(For to increase your knowledge you must die) As eastern summers are,

Tell me if all that learning be noc vain,
Must now, forsaking time and flesh,

On which we proudly in this life rely.
Add light to fume fmall star.

Is not the learning which we know ledge call, Whilft se yet lives, where stars decay'd,

Our own but by opinion and in part? Their light by hers, relief might find :

Not made entirely certain, nor to all;
But death will lead her to a shade

And is not knowledge but disputed art?
Where love is cold, and beauty blind.

And though a bad, yet 'tis a forward guide;
Lovers (whose priests all poets are)

Who, vexing at the shortness of the day, Think ev'ry muitrefs, when she dies,

Doth, to o'ertake (wift time, fill onward ride : Is chang'd at least into a star:

Whilst we fill follow, and still doubt our way. And who dares doube the poet's wise ? Pbilosopber.

A guide, who ev'ry step proceeds with doubt ; But afk not bodies doom'd to die,

Who gueflingly her progress doth begin; To what abode they go;

And brings us back where first me led us out Since knowledge is but forrow's spy,

To meet dark midnight at our restless inn.
It is not fafe to know.

It is a plummet to so short a line,
The Soldier going to tbe Field,

As sounds no deeper than the founder's eyes,

The people's meceor which not long can fine, PRESERVD thy fighs, unthrifty girl!

Nor far above the middle region rise.
To purify the air,
Thy tears to thread instead of pearl,

This spy from schools gets ill intelligence;
On bracelets of thy hair.

Where art imposing rules, oft gravely erts, !.

She scals to nature's closet, and from thence The trumpet makes the echo hoarse,

Brings nought but undecypher'd characters. And wakes the louder drum ; Expence of grief gains no remorse,

She doth, like India's laf discov'rers, boast When forrow should be dumb.

Of adding to old maps, though the has been

Buc failing by some clear and cpen coaft, For I must go where lazy peace,

Where all is woody, wild, and dark within. Wil hide her drowly head; And, for the sport of kings, increase

False learning wanders upward more and more, The nunber of the dead,

Knowledge (for such there is in fomc degree)










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Still vainly, like the cagle, loves to four,

XXI. Though it can never to the highet fee.

For knowledge would her profpe&t take in height;

'Tis God's lov'd Eaglet, bred by him to fly, For errors milt doth bound the spirits light Though with weak eyes, still upward at the light, As, clouds (which make earth's arched roof And may soar fhori, but cannot foar too high.

secm low, Restrain the bodies eyes ; and Nill, when light Though life, since finite, has no ill excuse Grows cloarer upward, Heaven must higher show. For being but in finite obje&s learn'd,

Yet sure the soul was made for little use, And as good men, whose minds towards godhead Unless it be in infinites concern'd. rise,


XXIII. Take heaven's height higher than they can er- Speak then such things of Heaven (ince studious So from that height they lower things despise,

minds And oft contract earth's littleness to less.

Seem travel'd fouls, and yours prepares to go)

As inine may wish the journey when it fin's Of this forbidden fruit, fince we hut gain,

That yours doth heaven, her native country, A taste, by which we only hungry grow;

know. We merely coil to find our studies vain ; And trust to schools for what they cannot know. Tell, if you found your faith, ere you it sought?

Or could it spring ere reason was full blown! if knowledg" be the coin of souls, 'cis set

Or could it learn, till by your reason taught,
Above the standard of cach common reign ; To know itself, or be by others known?
And, like a medal of God's cabinet,
Is seldom shown, and soon put up again.

Where men have several faithe, to find the true

We only can the aid of reason use; For though in one blelt age much fway it bears, 'Tis reafon fhows us which we should eschew Yet to the next it oft becomes unknown;

When by comparison we learn to chonse. Unless like long hid medals it appears

XXVI lo counterfeits, and for deceit be shown. But though we there on reafon must rely

Where men to several faiths their minds dispose, If Heav'n with knowledge did some one endue Yet, after reason's choice, the schools are shy

With more than the experience of the dcad; To let it judge the very faith it chose.
To teach the living more than life e'er knew
Ju íchools, where all fucceffion may be bred. Howe'er 'is call'd to coniter the records

Of faith's dark charter, wrapt in sacred writ; Then (as in courts, mere strangers bashfully And is the only judge even of thote words

At first their walk cowards private doors begin ; By which faith claims that reason Mould submit. But bolder grow when those chey open spy. And being enter'd, beckou others in.)

Since holy text bids faith to comprehend

Such mysteries as nature may suspect,
So to his studious cell (which would appear And' faith niult reason, as her guidt, attend,
Like nature's privy lodgings) my address

Lelt the mistake what scrip ure doth direct.
I first by lealth would make, but ent'ring there
I should grow bold, and give to all access. Since from the foui's far country, heaven, God sent

His law (an embally to few revea'd)
Then to her secret oursery would proceed ;

Which did those good conditions represent
And thither bring the world, to judge how he Of our eternal peace, ere it was seal'd.
First-causes, and time's infancy did breed?
For knowledge, should, since good, to all be free. Since to remote ambafl.dors are given

Interpreters, when they with kings confer; If knowledge mult, as evil, hidden lie,

Since to that law, Gud's embassy from heaven, Then we, its object, Nature, seem to blamc; Our reafon serves as an interpreter, And whilst we banish kuowledge, as a spy, We but hide nature as we cover shamc.

Since juftly clients pay that judge an awe,

Who law's loft fense interprers and restores; For if our object, nature, be corred,

(Yet judges are no more above the law Bold knowledge then a free spectator is,

Than truchmen are above amballadors)
And not a syy, since spies we scarce suspect
Or fear, but where their objects are amiss. Since reason, as a judge, the trial hath

Of diff'ring taiths, by adverse pens perplex'd; In gathering knowledge from the sacred tree, Why is not reafun reckon'd above faith,

I would not snatch in haste the fruit blow; Though not above her law, the facred text? But rather climb, like those who curious be,

XXX 1 II. And, boldly taste that wɔyla docs highest If reason have such worth, why should the still grow

Attend below, whilst faith doth upward climb?









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Yet common faith seems but upstudy'd will;
Aud reafon 'calls unftudy'd will a crime. So Faith (who is even taught an ignorance ;

For fne by knowledge quits her dignity)
Slave reason, even at home in prison lies !

Does lesen Godhead, which she would advance, And by religion is so watch'd, and aw'd,

By telling more of God than the can see.
That though the prison windows, both her eyes,
Stand open, yet the scarce dares look abroad. Our souls but like unhappy strangers come

From heav'n, their country, to this world's bad Faith thinks, that Reason is her adverse spy;

coaft ;

(home; Yet Reafon is, through doubtful ways, her guide; They land, then straight are backward bound for But like a scout, brought in from th' enemy, And many are in forms of pallion loft ! Muft, when lae guides her bound, and guarded

XLVIII. ride.

They long with danger sail through life's vext seas,

In bodies, as in vellels full of leake; Or if hy faith, not as her judge disdain'd,

Walking in veins, their narrow galleries, Nor, as her guide, suspected, but is found

Shorter than walks of seamen on their decks. In every sentence just to the arreign'd,

And guides her right, unguarded and unbound. Art's card is by their pilot, Faith, refus'd;

Her course by guess she ever forward bears; Why then should such a judge be ftill deny'd Reason her rudder is, but never us'd;

T' examine (lince Faith's claims ftill public are) Because towards heaven the oc'er with reason Her secret pleas! or, why should such a guide inteers, Be hinder'd, where Faith goes, to go as far ?

For as a pilot, sure of fair trade-winds, And yet as one, bred humbly, who would flow The helm in all the voyage never hands,

His monarch's palace to a stranger, goes Bue ties it up, so Reason's helm The binds, But to the gates; as if to let him know [does; And boldly closs for heaven's fafe harbour stands. Where so much greatness dwells, not what it

In reason's place, tradition doth her lead; Whilft straight the stranger enters undeny'd, And that presumptuous antiquary makes

Aš one whose breeding has much bolder been; Strong laws of weak opinions of the dead, So Reason, though the were at first Faith's guide And what was common coin, for medals takes. To heav'n, yet waits without, when Faith goes in.

Tradition ! time's suspected regifter! But though, at court, bold strangers enter, where Too oft peligion at her trial fails!

The way is to their bashful guide forbid; Instead of knowledge, teacheth her to err; Yet he, when they come back, is apt to hear And wears out truth's best stories into tales, And ask them, what the king then said, and did?


O why hath such a guide faith's progress laid? And so, though Reason (which is Faith's first guide Or can our faith, ill guided, guide us well?

To God) is ftope where. Faith has entrance free, Or had the not tradition's maps furvey'd, As Nature's Atranger ; though ’ris then deay'd How could ihe aim to show us heaven and hell ? To Reafon, as of Nature's family;


Jf faith with reason never doth advise ; Yet firait, when from her vision and her trance Nor yet tradition leads her, she is then

Faith does return, then reason quits that awe, From heav'n inspir’d, and secretly grows wise Enjoin'd when priests impos'd our ignorance ; Above the schools we know got how, nor when. And asks, how niuch the of the Godhead saw ?

For could we know how faith's bold trust is But as a prudent monarch seems alone,

wrought, Retir'd, as if conceal'd even co his court;

What are those visions we in fleep discern; To subjects more in pow'r than person known; And when by heaven's short whispers we are At distance fought, and found but by report.


[learn ;

More than the watchful schools could ever
So God hath vail'd his pow'r with mysteries
Even to his court in heaven; and faith comes Then soon faith's ignorance, which now doth seem

A serions wonder to philofophy,
Not prying with a stranger's curious eyes, Would fall from value to a low etteem,
But like a plain implicit worshipper.

And not a wonder nor a virtue be.

LVII. Yet as court-strangers, getting some access, But though we cannot guess the manner how

Are ape to tell at home, more than they saw; Grace first i secretly in small feeds sowd; Though then their pencil draws court-greatress Yet fruit, though feed lies bid, in vicw doth grow; lefs,

(draw ; : And faith, the fruit of grace, mult aceds be Than that which truth at nearer view could known.



• XLI.
















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Faith lights us through the dark to Deity; His text, the foul's record, appears to some

Whilft, without sight, we witness that she shows (Though thence our souls hold their inheritance) More God than in his works our eyes can seç; Obscure by growing old, and seems to come, Though none but by those works the Godhead Not by consignment to us, but by chance. knows.

Law (which is reason made authority)
If you have faith, then you we must adore ;

Allows cunsignment to be good and clear,
Since faith does rather seem inspir'd than taught; Not when, like this, it does in copies lie,
And men inspir'd have of the Godhead more But in the known original appear.
Than nature ever found, or reason fought.


Could this record be too authentic made? To you whom inspiration sandifies,

Or why, when God was fashion d to our eyes,
I come with doubcs, the minds defce of light, And very forms of human laws obey'd,
As to apolt les some, with dark ned eyes,

Did he pot lign it but by deputies?
Came to receive by miracle their fight.

Or why, when he was man, did he not deign And when I thus presume, you are with more Wholly to write this text with his own hand?

Than nature's public wealth by faith indu'd, Or why (as if all written rolls were vain) Or think you should reveal your secret store; Did he ne'er write but once, and but in fand? You cannot judge my bold opinion rude.

Tell me, why Heav'n at first did suffer fin? Even faith (not proving what it would assurc) Letting seed grow which it had never fown:

But bold opinion seems to reason's view; Why, when the soul's first fever did begin,
And since the blind brought faith to help their Was it not cur'd, which now a plague is grown

I bring opinion, reason's faith, to you.

Why did not Heav'n's prevention sin restrain ?

Or is not pow'r's permission a consent? We, for their knowledge, men inspir'd adore ; Which is in kings as much as to ordain; Not for those truths they bide, but those chey And ills ordain d are free from punishment.

fhow; And vulgar reason finds, that none knows more And since no crime could be ere laws were fram'd; Than that which he can make another know. Laws dcarly caught us how to know offence;

Had laws not been, we never had been blam'd; Then tell me first, if nature must forbear

For not to know we sin, is innocence
To ask, why Itill the must remain in doubt?
A darkness which does much like hell appear,

Sin's childhood was not farv'd, but rather more
Where all niay enter in but aone get out.

Than finely fed; so sweet were pleasures made

That nourish'd it : for (weet is lust of pow's, Thus we at once are bidden and forbid;

And tweeter, beauty, which hath power ber Charg'd to make God the object of the mind;

tray'd. Then hinder'd from ir, since he is so hid,

As wc but seek that which we cannot find. Sin, which at fillest growth is childish still,

Would but for pleasure's company decay: Our glim’ring knowledge, like the wand'ring light As fickly children thrive that have their will; In fens, doth to uncertainties direct

But quickly languish being kept from play. The weary progress of our useless light; And only makes us able to suspect.

Since only pleasure breeds sin's appetite,

Which still by pleasant objects is infus'd; Or if inquiring minds are not kept in,

Since 'tis provok'd to what it doth commit, : But by fome few, whom schools to power ad And ills provok'd may plead to be excus'd;

vance, Who, since themselves fee short, would make it sin, Why should our sins, which not a moment laft, When ochers look beyond their ignorance.

(For, to eternity compar'd, extent

Of life is, e'er we name it, stop'd and past) If, as God's students, we have leave to learn

Receive a doom of endless punishment ? His truths, why doth his text oft need debate ? Why, as through mists, must we his laws discern? | If souls to hell's vast prison never come Since laws seem snares, when they are intricate. Committed for their crimes, but destin'd be,

Like bondmen born, whose prison is their home, They who believe man's reason is too scant,

And long cre they were bound could not be And that it doth the war of writers cause; Infer that God's great works proportion want, i Who taught our reason, and did write those Then hard is destiny's dark law; whose text laws.

We are forbid to read, yet must obey ;



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And reason with her useless eyes is vex'd, Will rise, not by degrees, but fully blown; Which strive to guide her where they see ad When all the angels to their harvest come. way.

Cannot Almighty Heaven (ance flowers which Doth it our reason's mutinies appease,


(too, To say, che potter may his own clay mould Thaw'd through a ftill, and there melt mingled To ev'ry use, or in what shape he please, Are rais'd diftinct in a poor chymist's glass) At first not counsel'd, nor at last contrould ? Do more in graves than men in lymbecs do?

II. Pow'r's hand can neither easy be nor ftrict

God bred the arts to make us more believe To lifeless clay, which ease nor torment knows; (By seeking nature's cover'd mysteries) And where it cannot favour nor afilia,

His darker works, that faith may thence conceive 'It neither justice nor injustice shows.

He can do more than what our rearon sees. But souls have life, and life eternal too ;

O coward faith! religion's trembling guide !
Therefore if doom'd before they can offend, Whom ev'n the dim ey'd arts must lead to fee
It seems to show what heavenly power can do, What nature only from our floth does hide,
But does not in that deed that pow'r commend. Causes remote, which faith's dark dangers be.

That we are deftin'd after death to more

Religion, ere impos'd, Mould firft be taught; Than reason thinks due punishment for sios

Not feem to dull obedience ready laid, Seems poflible, because in life, before

The swallow'd: rait for ease, but loog be fought; We know to fin, our punishment begins.

And be by reason counsell'd, though not sway'd. Why else do infants with inceffant cries

God has enough to human kind disclos'd ; Complain of secret harm as soon as born? Our fleshly garments he a while receiv'd, Or why are they, in cities destinies,

And walk'd as if the Godhead were depos'], So oft by war from ravish'd mothers torn : Yet could be chen but by a few belicv'd.

VII. Doth not belief of being destin'd draw

The faith less Jews will this at doom confess, Our reason to presumption or despair ?

Who did fufpe& him for his low disguise : If destiny be not, like human law,

But, if he could have made his virtue less, To be repcald, what is the use of prayer? He had been more familiar to their eyes. Why even to all was prayer enjoin'd ? since those Frail life! in which, through mists of human Whom God (whose will ne'er alters) did elect


(flow; Are sure of heaven; and when we pray, it shows We grope for truth, and make our progress That we his certainty of will fufpect.

Because, by passion blinded, till by death,

Our passions ending, we begin to know. Those who to lasting darkness destin'd were, Though soon as born they pray, yet pray too O rev'rend death! whose looks can soon advise

Even tcornful youth; whilft priests their doce Avoidless ills we to no purpose fear;

trimre wafte, And none, when fear is pat, will supplicate. Yet mocks us too; for he does make us wise,

When by his coming our affairs are paít.
The Cbriftian's Refly to the Philofopber.

O harmless death! whom fill the valiant brave,

The wise exped, the forrowful invite, The good in graves as heavenly seed are fown; And all the good embrace, who know the grave

And at the saints first spring, the general doom, A hort dark paffage to eternal liglit.






Jace :

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