Dr. Henry More was born in the year 1614. Chiefly known for his mystical philosophy, which he cultivated in retirement at Cambridge, and taught not only in prose, but in an elaborate, occasionally poetic poem, of somewhere about a thousand Spenserian stanzas, called A Platonic Song of the Soul, he has left some smaller poems, from which I shall gather good store for my readers. Whatever may be thought of his theories, they belong at least to the highest order of philosophy; and it will be seen from the poems I give that they must have borne their part in lifting the soul of the man towards a lofty spiritual condition of faith and fearlessness. The mystical philosophy seems to me safe enough in the hands of a poet: with others it may degenerate into dank and dusty materialism.

RESOLUTION.

Where's now the objects of thy fears,
Needless sighs, and fruitless tears?
They be all gone like idle dream
Suggested from the body's steam.

* * * * *

What's plague and prison? Loss of friends?
War, dearth, and death that all things ends?
Mere bugbears for the childish mind;
Pure panic terrors of the blind.

Collect thy soul unto one sphere
Of light, and 'bove the earth it rear;
Those wild scattered thoughts that erst
Lay loosely in the world dispersed,
Call in:—thy spirit thus knit in one
Fair lucid orb, those fears be gone
Like vain impostures of the night,
That fly before the morning bright.
Then with pure eyes thou shalt behold
How the first goodness doth infold
All things in loving tender arms;
That deemÉd mischiefs are no harms,
But sovereign salves and skilful cures
Of greater woes the world endures;
That man's stout soul may win a state
Far raised above the reach of fate.

Then wilt thou say, God rules the world,
Though mountain over mountain hurled
Be pitched amid the foaming main
Which busy winds to wrath constrain;

* * * * *

Though pitchy blasts from hell up-born
Stop the outgoings of the morn,
And Nature play her fiery games
In this forced night, with fulgurant flames:

* * * * *

All this confusion cannot move
The purgÉd mind, freed from the love
Of commerce with her body dear,
Cell of sad thoughts, sole spring of fear.

Whate'er I feel or hear or see
Threats but these parts that mortal be.
Nought can the honest heart dismay
Unless the love of living clay,

And long acquaintance with the light
Of this outworld, and what to sight
Those two officious beams[135] discover
Of forms that round about us hover.

Power, wisdom, goodness, sure did frame
This universe, and still guide the same.
But thoughts from passions sprung, deceive
Vain mortals. No man can contrive
A better course than what's been run
Since the first circuit of the sun.

He that beholds all from on high
Knows better what to do than I.
I'm not mine own: should I repine
If he dispose of what's not mine?
Purge but thy soul of blind self-will,
Thou straight shall see God doth no ill.
The world he fills with the bright rays
Of his free goodness. He displays
Himself throughout. Like common air
That spirit of life through all doth fare,
Sucked in by them as vital breath
That willingly embrace not death.
But those that with that living law
Be unacquainted, cares do gnaw;
Mistrust of God's good providence
Doth daily vex their wearied sense.

Now place me on the Libyan soil,
With scorching sun and sands to toil,
Far from the view of spring or tree,
Where neither man nor house I see;

* * * * *

Commit me at my next remove
To icy Hyperborean ove;
Confine me to the arctic pole,
Where the numb'd heavens do slowly roll;
To lands where cold raw heavy mist
Sol's kindly warmth and light resists;
Where lowering clouds full fraught with snow
Do sternly scowl; where winds do blow
With bitter blasts, and pierce the skin,
Forcing the vital spirits in,
Which leave the body thus ill bested,
In this chill plight at least half-dead;
Yet by an antiperistasis[136]
My inward heat more kindled is;
And while this flesh her breath expires,
My spirit shall suck celestial fires
By deep-fetched sighs and pure devotion.
Thus waxen hot with holy motion,
At once I'll break forth in a flame;
Above this world and worthless fame
I'll take my flight, careless that men
Know not how, where I die, or when.

Yea, though the soul should mortal prove,
So be God's life but in me move
To my last breath—I'm satisfied
A lonesome mortal God to have died.

This last paragraph is magnificent as any single passage I know in literature.

Is it lawful, after reading this, to wonder whether Henry More, the retired, and so far untried, student of Cambridge, would have been able thus to meet the alternations of suffering which he imagines? It is one thing to see reasonableness, another to be reasonable when objects have become circumstances. Would he, then, by spiritual might, have risen indeed above bodily torture? It is possible for a man to arrive at this perfection; it is absolutely necessary that a man should some day or other reach it; and I think the wise doctor would have proved the truth of his principles. But there are many who would gladly part with their whole bodies rather than offend, and could not yet so rise above the invasions of the senses. Here, as in less important things, our business is not to speculate what we would do in other circumstances, but to perform the duty of the moment, the one true preparation for the duty to come. Possibly, however, the right development of our human relations in the world may be a more difficult and more important task still than this condition of divine alienation. To find God in others is better than to grow solely in the discovery of him in ourselves, if indeed the latter were possible.

DEVOTION.

Good God, when them thy inward grace dost shower
Into my breast,
How full of light and lively power
Is then my soul!
How am I blest!
How can I then all difficulties devour!
Thy might,
Thy spright,
With ease my cumbrous enemy control.

If thou once turn away thy face and hide
Thy cheerful look,
My feeble flesh may not abide
That dreadful stound; hour.
I cannot brook
Thy absence. My heart, with care and grief then gride,
Doth fail,
Doth quail;
My life steals from me at that hidden wound.

My fancy's then a burden to my mind;
Mine anxious thought
Betrays my reason, makes me blind;
Near dangers drad dreaded.
Make me distraught;
Surprised with fear my senses all I find:
In hell
I dwell,
Oppressed with horror, pain, and sorrow sad.

My former resolutions all are fled—
Slipped over my tongue;
My faith, my hope, and joy are dead.
Assist my heart,
Rather than my song,
My God, my Saviour! When I'm ill-bested.
Stand by,
And I
Shall bear with courage undeservÉd smart.

THE PHILOSOPHER'S DEVOTION.

Sing aloud!—His praise rehearse
Who hath made the universe.
He the boundless heavens has spread,
All the vital orbs has kned, kneaded.
He that on Olympus high
Tends his flocks with watchful eye,
And this eye has multiplied suns, as centres of systems.
Midst each flock for to reside.
Thus, as round about they stray,
Toucheth[137] each with outstretched ray;
Nimble they hold on their way,
Shaping out their night and day.
Summer, winter, autumn, spring,
Their inclined axes bring.
Never slack they; none respires,
Dancing round their central fires.

In due order as they move,
Echoes sweet be gently drove
Thorough heaven's vast hollowness,
Which unto all corners press:
Music that the heart of Jove
Moves to joy and sportful love;
Fills the listening sailers' ears
Riding on the wandering spheres:
Neither speech nor language is
Where their voice is not transmiss.

God is good, is wise, is strong,
Witness all the creature throng,
Is confessed by every tongue;
All things back from whence they sprung, go back—a verb.
As the thankful rivers pay
What they borrowed of the sea.

Now myself I do resign:
Take me whole: I all am thine.
Save me, God, from self-desire—
Death's pit, dark hell's raging fire—[138]
Envy, hatred, vengeance, ire;
Let not lust my soul bemire.

Quit from these, thy praise I'll sing,
Loudly sweep the trembling string.
Bear a part, O Wisdom's sons,
Freed from vain religÏons!
Lo! from far I you salute,
Sweetly warbling on my lute—
India, Egypt, Araby,
Asia, Greece, and Tartary,
Carmel-tracts, and Lebanon,
With the Mountains of the Moon,
From whence muddy Nile doth run,
Or wherever else you won: dwell.
Breathing in one vital air,
One we are though distant far.

Rise at once;—let's sacrifice:
Odours sweet perfume the skies;
See how heavenly lightning fires
Hearts inflamed with high aspires!
All the substance of our souls
Up in clouds of incense rolls.
Leave we nothing to ourselves
Save a voice—what need we else!
Or an hand to wear and tire
On the thankful lute or lyre!

Sing aloud!—His praise rehearse
Who hath made the universe.

In this Philosopher's Devotion he has clearly imitated one of those psalms of George Sandys which I have given.

CHARITY AND HUMILITY.

Far have I clambered in my mind,
But nought so great as love I find:
Deep-searching wit, mount-moving might,
Are nought compared to that good sprite.
Life of delight and soul of bliss!
Sure source of lasting happiness!
Higher than heaven! lower than hell!
What is thy tent? Where may'st thou dwell?

"My mansion hight Humility, is named.
Heaven's vastest capability.
The further it doth downward tend,
The higher up it doth ascend;
If it go down to utmost nought,
It shall return with that it sought."

Lord, stretch thy tent in my strait breast;
Enlarge it downward, that sure rest
May there be pight for that pure fire pitched.
Wherewith thou wontest to inspire
All self-dead souls: my life is gone;
Sad solitude's my irksome won; dwelling.
Cut off from men and all this world,
In Lethe's lonesome ditch I'm hurled;
Nor might nor sight doth ought me move,
Nor do I care to be above.
O feeble rays of mental light,
That best be seen in this dark night,
What are you? What is any strength
If it be not laid in one length
With pride or love? I nought desire
But a new life, or quite to expire.
Could I demolish with mine eye
Strong towers, stop the fleet stars in sky,
Bring down to earth the pale-faced moon,
Or turn black midnight to bright noon;
Though all things were put in my hand—
As parched, as dry as the Libyan sand
Would be my life, if charity
Were wanting. But humility
Is more than my poor soul durst crave
That lies entombed in lowly grave;
But if 'twere lawful up to send
My voice to heaven, this should it rend:
"Lord, thrust me deeper into dust,
That thou may'st raise me with the just."

There are strange things and worth pondering in all these. An occasional classical allusion seems to us quite out of place, but such things we must pass. The poems are quite different from any we have had before. There has been only a few of such writers in our nation, but I suspect those have had a good deal more influence upon the religious life of it than many thinkers suppose. They are in closest sympathy with the deeper forms of truth employed by St. Paul and St. John. This last poem, concerning humility as the house in which charity dwells, is very truth. A repentant sinner feels that he is making himself little when he prays to be made humble: the Christian philosopher sees such a glory and spiritual wealth in humility that it appears to him almost too much to pray for.

The very essence of these mystical writers seems to me to be poetry. They use the largest figures for the largest spiritual ideas—light for good, darkness for evil. Such symbols are the true bodies of the true ideas. For this service mainly what we term nature was called into being, namely, to furnish forms for truths, for without form truth cannot be uttered. Having found their symbols, these writers next proceed to use them logically; and here begins the peculiar danger. When the logic leaves the poetry behind, it grows first presumptuous, then hard, then narrow and untrue to the original breadth of the symbol; the glory of the symbol vanishes; and the final result is a worship of the symbol, which has withered into an apple of Sodom. Witness some of the writings of the European master of the order—Swedenborg: the highest of them are rich in truth; the lowest are poverty-stricken indeed.

In 1615 was born Richard Baxter, one of the purest and wisest and devoutest of men—and no mean poet either. If ever a man sought between contending parties to do his duty, siding with each as each appeared right, opposing each as each appeared wrong, surely that man was Baxter. Hence he fared as all men too wise to be partisans must fare—he pleased neither Royalists nor Puritans. Dull of heart and sadly unlike a mother was the Church when, by the Act of Uniformity of Charles II., she drove from her bosom such a son, with his two thousand brethren of the clergy!

He has left us a good deal of verse—too much, perhaps, if we consider the length of the poems and the value of condensation. There is in many of them a delightful fervour of the simplest love to God, uttered with a plain half poetic, half logical strength, from which sometimes the poetry breaks out clear and fine. Much that he writes is of death, from the dread of which he evidently suffered—a good thing when it drives a man to renew his confidence in his Saviour's presence. It has with him a very different origin from the vulgar fancy that to talk about death is religious. It was refuge from the fear of death he sought, and that is the part of every man who would not be a slave. The door of death of which he so often speaks is to him a door out of the fear of death.

The poem from which the following excerpt is made was evidently written in view of some imminent suffering for conscience-sake, probably when the Act of Uniformity was passed: twenty years after, he was imprisoned at the age of sixty-seven, and lay nearly a year and a half.—I omit many verses.

THE RESOLUTION.

It's no great matter what men deem,
Whether they count me good or bad:
In their applause and best esteem,
There's no contentment to be had.
Thy steps, Lord, in this dirt I see;
And lest my soul from God should stray,
I'll bear my cross and follow thee:
Let others choose the fairer way.
My face is meeter for the spit;
I am more suitable to shame,
And to the taunts of scornful wit:
It's no great matter for my name.

My Lord hath taught me how to want
A place wherein to put my head:
While he is mine, I'll be content
To beg or lack my daily bread.
Must I forsake the soil and air
Where first I drew my vital breath?
That way may be as near and fair:
Thence I may come to thee by death.
All countries are my Father's lands;
Thy sun, thy love, doth shine on all;
We may in all lift up pure hands,
And with acceptance on thee call.

What if in prison I must dwell?
May I not there converse with thee?
Save me from sin, thy wrath, and hell,
Call me thy child, and I am free.
No walls or bars can keep thee out;
None can confine a holy soul;
The streets of heaven it walks about;
None can its liberty control.
This flesh hath drawn my soul to sin:
If it must smart, thy will be done!
O fill me with thy joys within,
And then I'll let it grieve alone.

Frail, sinful flesh is loath to die;
Sense to the unseen world is strange;
The doubting soul dreads the Most High,
And trembleth at so great a change.
O let me not be strange at home,
Strange to the sun and life of souls,
Choosing this low and darkened room,
Familiar with worms and moles!
Am I the first that go this way?
How many saints are gone before!
How many enter every day
Into thy kingdom by this door!
Christ was once dead, and in a grave;
Yet conquered death, and rose again;
And by this method he will save
His servants that with him shall reign.
The strangeness will be quickly over,
When once the heaven-born soul is there:
One sight of God will it recover
From all this backwardness and fear.
To us, Christ's lowest parts, his feet,
Union and faith must yet suffice
To guide and comfort us: it's meet
We trust our head who hath our eyes.

We see here that faith in the Lord leads Richard Baxter to the same conclusions immediately to which his faithful philosophy led Henry More.

There is much in Baxter's poems that I would gladly quote, but must leave with regret. Here is a curious, skilful, and, in a homely way, poetic ballad, embodying a good parable. I give only a few of the stanzas.

THE RETURN.

Who was it that I left behind
When I went last from home,
That now I all disordered find
When to myself I come?

I left it light, but now all's dark,
And I am fain to grope:
Were it not for one little spark
I should be out of hope.

My Gospel-book I open left,
Where I the promise saw;
But now I doubt it's lost by theft:
I find none but the Law.

The stormy rain an entrance hath
Through the uncovered top:
How should I rest when showers of wrath
Upon my conscience drop?

I locked my jewel in my chest;
I'll search lest that be gone:—
If this one guest had quit my breast,
I had been quite undone.

My treacherous Flesh had played its part,
And opened Sin the door;
And they have spoiled and robbed my heart,
And left it sad and poor.

Yet have I one great trusty friend
That will procure my peace,
And all this loss and ruin mend,
And purchase my release.

The bellows I'll yet take in hand,
Till this small spark shall flame:
Love shall my heart and tongue command
To praise God's holy name.

I'll mend the roof; I'll watch the door,
And better keep the key;
I'll trust my treacherous flesh no more,
But force it to obey.

What have I said? That I'll do this
That am so false and weak,
And have so often done amiss,
And did my covenants break?

I mean, Lord—all this shall be done
If thou my heart wilt raise;
And as the work must be thine own,
So also shall the praise.

The allegory is so good that one is absolutely sorry when it breaks down, and the poem says in plain words that which is the subject of the figures, bringing truths unmasked into the midst of the maskers who represent truths—thus interrupting the pleasure of the artistic sense in the transparent illusion.

The command of metrical form in Baxter is somewhat remarkable. He has not much melody, but he keeps good time in a variety of measures.