Poetical Works of Edmund Waller and Sir John Denham Part 45

That thou to Truth the perfect way may'st know, To thee all her specific forms I'll show: He that the way to honesty will learn, First what's to be avoided must discern.

Thyself from flatt'ring self-conceit defend, Nor what thou dost not know to know pretend. 20 Some secrets deep in abstruse darkness lie: To search them thou wilt need a piercing eye.

Not rashly therefore to such things a.s.sent, Which, undeceived, thou after may'st repent; Study and time in these must thee instruct, And others' old experience may conduct.

Wisdom herself her ear doth often lend To counsel offer'd by a faithful friend.

In equal scales two doubtful matters lay, Thou may'st choose safely that which most doth weigh; 'Tis not secure this place or that to guard, 31 If any other entrance stand unbarr'd: He that escapes the serpent's teeth may fail, If he himself secures not from his tail.

Who saith, who could such ill events expect?

With shame on his own counsels doth reflect.

Most in the world doth self-conceit deceive, 37 Who just and good whate'er they act believe; To their wills wedded, to their errors slaves, No man (like them) they think himself behaves.

This stiff-neck'd pride nor art nor force can bend, Nor high-flown hopes to Reason's lure descend.

Fathers sometimes their children's faults regard With pleasure, and their crimes with gifts reward.

Ill painters, when they draw, and poets write, Virgil and t.i.tian (self admiring) slight; Then all they do like gold and pearl appears, And others' actions are but dirt to theirs.

They that so highly think themselves above All other men, themselves can only love; 50 Reason and virtue, all that man can boast O'er other creatures, in those brutes are lost.

Observe (if thee this fatal error touch, Thou to thyself contributing too much) Those who are gen'rous, humble, just and wise, Who not their gold, nor themselves idolise; To form thyself by their example learn, (For many eyes can more than one discern), But yet beware of councils when too full, Number makes long disputes, and graveness dull; 60 Though their advice be good, their counsel wise, Yet length still loses opportunities: Debate destroys despatch, as fruits we see Rot when they hang too long upon the tree; In vain that husbandman his seed doth sow, If he his crop not in due season mow.

A gen'ral sets his army in array In vain, unless he fight and win the day.

'Tis virtuous action that must praise bring forth, Without which, slow advice is little worth. 70 Yet they who give good counsel praise deserve, Though in the active part they cannot serve.

In action, learned counsellors their age, Profession, or disease, forbids t'engage.

Nor to philosophers is praise denied, Whose wise instructions after ages guide; Yet vainly most their age in study spend; No end of writing books, and to no end: Beating their brains for strange and hidden things, Whose knowledge, nor delight, nor profit brings; 80 Themselves with doubts both day and night perplex, Nor gentle reader please, or teach, but vex.

Books should to one of these four ends conduce-- For wisdom, piety, delight, or use.

What need we gaze upon the spangled sky?

Or into matter's hidden causes pry?

To describe every city, stream, or hill I' th'world, our fancy with vain arts to fill?

What is't to hear a sophister, that pleads, Who by the ears the deceived audience leads? 90 If we were wise, these things we should not mind, But more delight in easy matters find.

Learn to live well, that thou may'st die so too; To live and die is all we have to do: The way (if no digression's made) is even, And free access, if we but ask, is given.

Then seek to know those things which make us bless'd, And having found them, lock them in thy breast; Inquiring then the way, go on, nor slack, But mend thy pace, nor think of going back. 100 Some their whole age in these inquiries waste, And die like fools before one step they've pa.s.s'd; 'Tis strange to know the way, and not t'advance; That knowledge is far worse than ignorance.

The learned teach, but what they teach, not do, And standing still themselves, make others go.

In vain on study time away we throw, When we forbear to act the things we know.

The soldier that philosopher well blamed, Who long and loudly in the schools declaim'd; 110 'Tell' (said the soldier) 'venerable Sir, Why all these words, this clamour, and this stir?

Why do disputes in wrangling spend the day, Whilst one says only yea, and t'other nay?'

'Oh,' said the doctor, 'we for wisdom toil'd, For which none toils too much.' The soldier smiled; 'You're gray and old, and to some pious use This ma.s.s of treasure you should now reduce: But you your store have h.o.a.rded in some bank, For which th'infernal spirits shall you thank.' 120 Let what thou learnest be by practice shown; 'Tis said that wisdom's children make her known.

What's good doth open to th'inquirer stand, And itself offers to th'accepting hand; All things by order and true measures done, Wisdom will end, as well as she begun.

Let early care thy main concerns secure, Things of less moment may delays endure: Men do not for their servants first prepare, And of their wives and children quit the care; 130 Yet when we're sick, the doctor's fetch'd in haste, Leaving our great concernment to the last.

When we are well, our hearts are only set (Which way we care not) to be rich, or great; What shall become of all that we have got?

We only know that us it follows not; And what a trifle is a moment's breath, Laid in the scale with everlasting death!

What's time when on eternity we think! 139 A thousand ages in that sea must sink.

Time's nothing but a word; a million Is full as far from infinite as one.

To whom thou much dost owe, thou much must pay, Think on the debt against th'accounting day.

G.o.d, who to thee reason and knowledge lent, Will ask how these two talents have been spent.

Let not low pleasures thy high reason blind, He's mad, that seeks what no man e'er could find.

Why should we fondly please our sense, wherein Beasts us exceed, nor feel the stings of sin? 150 What thoughts man's reason better can become, Than th'expectation of his welcome home?

Lords of the world have but for life their lease, And that too (if the lessor please) must cease.

Death cancels nature's bonds, but for our deeds (That debt first paid) a strict account succeeds; If here not clear'd, no suretys.h.i.+p can bail Condemned debtors from th'eternal jail; Christ's blood's our balsam; if that cure us here, Him, when our judge, we shall not find severe; 160 His yoke is easy when by us embraced, But loads and galls, if on our necks 'tis cast.

Be just in all thy actions, and if join'd With those that are not, never change thy mind.

If ought obstruct thy course, yet stand not still, But wind about, till you have topp'd the hill; To the same end men sev'ral paths may tread, As many doors into one temple lead; And the same hand into a fist may close, Which, instantly a palm expanded shows. 170 Justice and faith never forsake the wise, Yet may occasion put him in disguise; Not turning like the wind; but if the state Of things must change, he is not obstinate; Things past and future with the present weighs, Nor credulous of what vain rumour says.

Few things by wisdom are at first believed; An easy ear deceives, and is deceived: For many truths have often pa.s.s'd for lies, And lies as often put on truth's disguise; 180 As flattery too oft like friends.h.i.+p shows, So them who speak plain truth we think our foes.

No quick reply to dubious questions make, Suspense and caution still prevent mistake.

When any great design thou dost intend, Think on the means, the manner, and the end: All great concernments must delays endure; Rashness and haste make all things unsecure; And if uncertain thy pretensions be, Stay till fit time wear out uncertainty; 190 But if to unjust things thou dost pretend, Ere they begin let thy pretensions end.

Let thy discourse be such that thou may'st give Profit to others, or from them receive: Instruct the ignorant; to those that live Under thy care, good rules and patterns give; Nor is't the least of virtues, to relieve Those whom afflictions or oppressions grieve.

Commend but sparingly whom thou dost love: But less condemn whom thou dost not approve; 200 Thy friend, like flatt'ry, too much praise doth wrong, And too sharp censure shows an evil tongue: But let inviolate truth be always dear To thee; e'en before friends.h.i.+p, truth prefer.

Than what thou mean'st to give, still promise less: Hold fast thy power thy promise to increase.

Look forward what's to come, and back what's past, Thy life will be with praise and prudence graced: 208 What loss or gain may follow, thou may'st guess, Thou then wilt be secure of the success; Yet be not always on affairs intent, But let thy thoughts be easy, and unbent: When our minds' eyes are disengaged and free, They clearer, farther, and distinctly see; They quicken sloth, perplexities untie, Make roughness smooth, and hardness mollify; And though our hands from labour are released, Yet our minds find (even when we sleep) no rest.

Search not to find how other men offend, But by that gla.s.s thy own offences mend; 220 Still seek to learn, yet care not much from whom, (So it be learning) or from whence it come.

Of thy own actions, others' judgments learn; Often by small, great matters we discern: Youth what man's age is like to be doth show; We may our ends by our beginnings know.

Let none direct thee what to do or say, Till thee thy judgment of the matter sway; Let not the pleasing many thee delight, First judge if those whom thou dost please judge right. 230 Search not to find what lies too deeply hid, Nor to know things whose knowledge is forbid; Nor climb on pyramids, which thy head turn round Standing, and whence no safe descent is found.

In vain his nerves and faculties he strains To rise, whose raising unsecure remains: They whom desert and favour forwards thrust, Are wise, when they their measures can adjust.

When well at ease, and happy, live content, And then consider why that life was lent. 240 When wealthy, show thy wisdom not to be To wealth a servant, but make wealth serve thee.

Though all alone, yet nothing think or do, Which nor a witness, nor a judge might know.

The highest hill is the most slipp'ry place, And Fortune mocks us with a smiling face; And her unsteady hand hath often placed Men in high power, but seldom holds them fast; Against her then her forces Prudence joins, And to the golden mien herself confines. 250 More in prosperity is reason toss'd, Than s.h.i.+ps in storms, their helms and anchors lost: Before fair gales not all our sails we bear, But with side winds into safe harbours steer; More s.h.i.+ps in calms, on a deceitful coast, Or unseen rocks, than in high storms are lost.

Who casts out threats and frowns no man deceives, Time for resistance and defence he gives; But flatt'ry still in sugar'd words betrays, And poison in high-tasted meats conveys; 260 So Fortune's smiles unguarded man surprise, But when she frowns, he arms, and her defies.

OF JUSTICE.

'Tis the first sanction Nature gave to man, Each other to a.s.sist in what they can; Just or unjust, this law for ever stands; All things are good by law which she commands; The first step, man t'wards Christ must justly live, Who t'us himself, and all we have, did give; In vain doth man the name of just expect, If his devotions he to G.o.d neglect; So must we rev'rence G.o.d, as first to know 9 Justice from Him, not from ourselves, doth flow; G.o.d those accepts who to mankind are friends, Whose justice far as their own power extends; In that they imitate the power Divine; The sun alike on good and bad doth s.h.i.+ne; And he that doth no good, although no ill, Does not the office of the just fulfil.

Virtue doth man to virtuous actions steer, 'Tis not enough that he should vice forbear; We live not only for ourselves to care, Whilst they that want it are denied their share. 20 Wise Plato said, the world with men was stored, That succour each to other might afford; Nor are those succours to one sort confined, But sev'ral parts to sev'ral men consign'd; He that of his own stores no part can give, May with his counsel or his hands relieve.

If Fortune make thee powerful, give defence 'Gainst fraud and force, to naked innocence: And when our Justice doth her tributes pay, Method and order must direct the way. 30 First to our G.o.d we must with rev'rence bow; The second honour to our prince we owe; Next to wives, parents, children, fit respect, And to our friends and kindred, we direct; Then we must those who groan beneath the weight Of age, disease, or want, commiserate.

'Mongst those whom honest lives can recommend, Our Justice more compa.s.sion should extend; To such, who thee in some distress did aid, Thy debt of thanks with int'rest should be paid: 40 As Hesiod sings, spread waters o'er thy field, And a most just and glad increase 'twill yield.

But yet take heed, lest doing good to one, Mischief and wrong be to another done; Such moderation with thy bounty join, That thou may'st nothing give that is not thine; That liberality's but cast away, Which makes us borrow what we cannot pay.

And no access to wealth let rapine bring; Do nothing that's unjust to be a king. 50 Justice must be from violence exempt, But fraud's her only object of contempt.

Fraud in the fox, force in the lion dwells; But Justice both from human hearts expels; But he's the greatest monster (without doubt) Who is a wolf within, a sheep without.

Nor only ill injurious actions are, But evil words and slanders bear their share.

Truth Justice loves, and truth injustice fears, Truth above all things a just man reveres. 60 Though not by oaths we G.o.d to witness call, He sees and hears, and still remembers all; And yet our attestations we may wrest Sometimes to make the truth more manifest; If by a lie a man preserve his faith, He pardon, leave, and absolution hath; Or if I break my promise, which to thee Would bring no good, but prejudice to me.

All things committed to thy trust conceal, Nor what's forbid by any means reveal. 70 Express thyself in plain, not doubtful words, That ground for quarrels or disputes affords: Unless thou find occasion, hold thy tongue; Thyself or others careless talk may wrong.

When thou art called into public power, And when a crowd of suitors throng thy door, Be sure no great offenders 'scape their dooms; 77 Small praise from lenity and remissness comes; Crimes pardon'd, others to those crimes invite, Whilst lookers-on severe examples fright.

When by a pardon'd murd'rer blood is spilt, The judge that pardon'd hath the greatest guilt; Who accuse rigour, make a gross mistake; One criminal pardon'd may an hundred make; When justice on offenders is not done, Law, government, and commerce, are o'erthrown; As besieged traitors with the foe conspire, T' unlock the gates, and set the town on fire.

Yet lest the punishment th'offence exceed, Justice with weight and measure must proceed: 90 Yet when p.r.o.nouncing sentence, seem not glad, Such spectacles, though they are just, are sad; Though what thou dost thou ought'st not to repent, Yet human bowels cannot but relent: Rather than all must suffer, some must die; Yet Nature must condole their misery.

And yet, if many equal guilt involve, Thou may'st not these condemn, and those absolve.

Justice, when equal scales she holds, is blind; Nor cruelty, nor mercy, change her mind. 100 When some escape for that which others die, Mercy to those, to these is cruelty.

A fine and slender net the spider weaves, Which little and light animals receives; And if she catch a common bee or fly, They with a piteous groan and murmur die; But if a wasp or hornet she entrap, They tear her cords like Samson, and escape; So like a fly the poor offender dies, But like the wasp, the rich escapes and flies. 110 Do not, if one but lightly thee offend, The punishment beyond the crime extend; Or after warning the offence forget; So G.o.d himself our failings doth remit.

Expect not more from servants than is just, Reward them well, if they observe their trust; Nor them with cruelty or pride invade, Since G.o.d and Nature them our brothers made; If his offence be great, let that suffice; If light, forgive, for no man's always wise. 120

THE PROGRESS OF LEARNING.

PREFACE.

My early mistress, now my ancient Muse, That strong Circaean liquor cease t'infuse, Wherewith thou didst intoxicate my youth, Now stoop with disenchanted wings to truth; As the dove's flight did guide Aeneas, now May thine conduct me to the golden bough: Tell (like a tall old oak) how learning shoots To heaven her branches, and to h.e.l.l her roots.

When G.o.d from earth form'd Adam in the East, He his own image on the clay impress'd; As subjects then the whole creation came, And from their natures Adam them did name, Not from experience (for the world was new), He only from their cause their natures knew.

Had memory been lost with innocence, We had not known the sentence nor th'offence; 'Twas his chief punishment to keep in store The sad remembrance what he was before; 10 And though th'offending part felt mortal pain, Th' immortal part its knowledge did retain.

After the flood, arts to Chaldea fell; The father of the faithful there did dwell, Who both their parent and instructor was; From thence did learning into Egypt pa.s.s: Moses in all the Egyptian arts was skill'd, When heavenly power that chosen vessel fill'd; And we to his high inspiration owe, That what was done before the flood we know. 20 Prom Egypt, arts their progress made to Greece, Wrapp'd in the fable of the golden fleece.

Musaeus first, then Orpheus, civilise Mankind, and gave the world their deities; To many G.o.ds they taught devotion, Which were the distinct faculties of one; Th' Eternal Cause, in their immortal lines Was taught, and poets were the first divines: G.o.d Moses first, then David, did inspire, To compose anthems, for his heavenly choir; 30 To th'one the style of friend he did impart, On th'other stamp the likeness of his heart: And Moses, in the old original, Even G.o.d the poet of the world doth call.

Next those old Greeks Pythagoras did rise, Then Socrates, whom th'oracle call'd Wise; The divine Plato moral virtue shows, Then his disciple Aristotle rose, Who Nature's secrets to the world did teach, Yet that great soul our novelists impeach; 40 Too much manuring fill'd that field with weeds, While sects, like locusts, did destroy the seeds; The tree of knowledge, blasted by disputes, Produces sapless leaves instead of fruits; Proud Greece all nations else barbarians held, Boasting her learning all the world excell'd.

Flying from thence[1] to Italy it came, 47 And to the realm of Naples gave the name, Till both their nation and their arts did come A welcome trophy to triumphant Rome; Then whereso'er her conqu'ring eagles fled, Arts, learning, and civility were spread; And as in this our microcosm, the heart Heat, spirit, motion gives to every part, So Rome's victorious influence did disperse All her own virtues through the universe.

Here some digression I must make, t'accuse Thee, my forgetful, and ingrateful Muse: Couldst thou from Greece to Latium take thy flight, And not to thy great ancestor do right? 60 I can no more believe old Homer blind, Than those who say the sun hath never s.h.i.+ned; The age wherein he lived was dark, but he Could not want sight who taught the world to see: They who Minerva from Jove's head derive, Might make old Homer's skull the Muses' hive; And from his brain that Helicon distil Whose racy liquor did his offspring fill.