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The separation of church and state is a source of strength, but the conscience of our nation does not call for separation between men of state and faith in the Supreme Being.

quote by Lyndon B. Johnson
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Hudibras: Part 3 - Canto II

THE ARGUMENT

The Saints engage in fierce Contests
About their Carnal interests;
To share their sacrilegious Preys,
According to their Rates of Grace;
Their various Frenzies to reform,
When Cromwel left them in a Storm
Till, in th' Effigy of Rumps, the Rabble
Burns all their Grandees of the Cabal.

THE learned write, an insect breeze
Is but a mungrel prince of bees,
That falls before a storm on cows,
And stings the founders of his house;
From whose corrupted flesh that breed
Of vermin did at first proceed.
So e're the storm of war broke out,
Religion spawn'd a various rout
Of petulant Capricious sects,
The maggots of corrupted texts,
That first run all religion down,
And after ev'ry swarm its own.
For as the Persian Magi once
Upon their mothers got their sons,
That were incapable t' enjoy
That empire any other way;
So PRESBYTER begot the other
Upon the good old Cause, his mother,
Then bore then like the Devil's dam,
Whose son and husband are the same.
And yet no nat'ral tie of blood
Nor int'rest for the common good
Cou'd, when their profits interfer'd,
Get quarter for each other's beard.
For when they thriv'd, they never fadg'd,
But only by the ears engag'd:
Like dogs that snarl about a bone,
And play together when they've none,
As by their truest characters,
Their constant actions, plainly appears.
Rebellion now began, for lack
Of zeal and plunders to grow slack;
The Cause and covenant to lessen,
And Providence to b' out of season:
For now there was no more to purchase
O' th' King's Revenue, and the Churches,
But all divided, shar'd, and gone,
That us'd to urge the Brethren on;
Which forc'd the stubborn'st for the Cause,

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poem by Samuel Butler
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The Believer's Principles : Chap. IV.

Faith and Sense Natural, compared and distinguished.

When Abram's body, Sarah's womb,
Were ripe for nothing but the tomb,
Exceeding old, and wholly dead,
Unlike to bear the promis'd seed:

Faith said, 'I shall an Isaac see;'
'No, no,' said Sense, 'it cannot be;'
Blind Reason, to augment the strife,
Adds, 'How can death engender life?'

My heart is like a rotten tomb,
More dead than ever Sarah's womb;
O! can the promis'd seed of grace
Spring forth from such a barren place?

Sense gazing but on flinty rocks,
My hope and expectation chokes:
But could I, skill'd in Abram's art,
O'erlook my dead and barren heart;

And build my hope on nothing less
That divine pow'r and faithfulness;
Soon would I find him raise up sons
To Abram, out of rocks and stones.

Faith acts as busy boatmen do,
Who backward look and forward row;
It looks intent to things unseen,
Thinks objects visible too mean.

Sense thinks it madness thus to steer,
And only trusts its eye and ear;
Into faith's boat dare thrust its oar,
And put it further from the shore.

Faith does alone the promise eye;
Sense won't believe unless it see;
Nor can it trust the divine guide,
Unless it have both wind and tide.

Faith thinks the promise sure and good;
Sense doth depend on likelihood;
Faith ev'n in storms believes the seers;
Sense calls all men, ev'n prophets, liars.

Faith uses means, but rests on none;
Sense sails when outward means are gone:

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poem by Ralph Erskine
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Tale XIV

THE STRUGGLES OF CONSCIENCE.

A serious Toyman in the city dwelt,
Who much concern for his religion felt;
Reading, he changed his tenets, read again,
And various questions could with skill maintain;
Papist and Quaker if we set aside,
He had the road of every traveller tried;
There walk'd a while, and on a sudden turn'd
Into some by-way he had just discern'd:
He had a nephew, Fulham: --Fulham went
His Uncle's way, with every turn content;
He saw his pious kinsman's watchful care,
And thought such anxious pains his own might spare,
And he the truth obtain'd, without the toil, might

share.
In fact, young Fulham, though he little read,
Perceived his uncle was by fancy led;
And smiled to see the constant care he took,
Collating creed with creed, and book with book.
At length the senior fix'd; I pass the sect
He call'd a Church, 'twas precious and elect;
Yet the seed fell not in the richest soil,
For few disciples paid the preacher's toil;
All in an attic room were wont to meet,
These few disciples, at their pastor's feet;
With these went Fulham, who, discreet and grave,
Follow'd the light his worthy uncle gave;
Till a warm Preacher found the way t'impart
Awakening feelings to his torpid heart:
Some weighty truths, and of unpleasant kind,
Sank, though resisted, in his struggling mind:
He wish'd to fly them, but, compell'd to stay,
Truth to the waking Conscience found her way;
For though the Youth was call'd a prudent lad,
And prudent was, yet serious faults he had -
Who now reflected--'Much am I surprised;
I find these notions cannot be despised:
No! there is something I perceive at last,
Although my uncle cannot hold it fast;
Though I the strictness of these men reject,
Yet I determine to be circumspect:
This man alarms me, and I must begin
To look more closely to the things within:
These sons of zeal have I derided long,
But now begin to think the laugher's wrong!
Nay, my good uncle, by all teachers moved,
Will be preferr'd to him who none approved; -
Better to love amiss than nothing to have loved.'

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poem by George Crabbe
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The Vision Of Piers Plowman - Part 20

Thanne as I wente by the way, whan I was thus awaked,
Hevy chered I yede, and elenge in herte;
For I ne wiste wher to ete ne at what place,
And it neghed neigh the noon, and with Nede I mette,
That afrounted me foule and faitour me called.
'Coudestow noght excuse thee, as dide the kyng and othere -
That thow toke to thy bilyve, to clothes and to sustenaunce,
Was by techynge and by tellynge of Spiritus Temperancie,
And that thow nome na moore than nede thee taughte,
And nede ne hath no lawe, ne nevere shal falle in dette
For thre thynges he taketh his lif for to save? -
That is, mete whan men hym werneth, and he no moneye weldeth,
Ne wight noon wol ben his borugh, ne wed hath noon to legge;
And he ca[cch]e in that caas and come therto by sleighte,

He synneth noght, soothliche, that so wynneth his foode.
And though he come so to a clooth, and kan no bettre chevyssaunce,
Nede anoon righte nymeth hym under maynprise.
And if hym list for to lape, the lawe of kynde wolde
That he dronke at ech dych, er he [deide for thurst].
So Nede, at gret nede, may nymen as for his owene,
Withouten conseil of Conscience or Cardynale Vertues -
So that he sewe and save Spiritus Temperancie.
'For is no vertue bi fer to Spiritus Temperancie -
Neither Spiritus Iusticie ne Spiritus Fortitudinis.
For Spiritus Fortitudinis forfeteth ful ofte
He shal do moore than mesure many tyme and ofte,
And bete men over bittre, and som body to litel,
And greve men gretter than good feith it wolde.
'And Spiritus Iusticie shal juggen, wole he, nel he,
After the kynges counseil and the comune like.
And Spiritus Prudencie in many a point shal faille
Of that he weneth wolde falle if his wit ne weere.
Wenynge is no wysdom, ne wys ymaginacion
Homo proponit et Deus disponit -
[God] governeth alle goode vertues;
And Nede is next hym, for anoon he meketh
And as lowe as a lomb, for lakkyng that hym nedeth;
For nede maketh nede fele nedes lowe-herted.
Philosophres forsoke welthe for thei wolde be nedy,
And woneden wel elengely and wolde noght be riche.
'And God al his grete joye goostliche he lefte,
And cam and took mankynde and bicam nedy.'
So he was nedy, as seith the Book, in manye sondry places,
That he seide in his some on the selve roode,
''the Fox and fowel may fle to hole and crepe,

And the fissh hath fyn to flete with to reste,
Ther nede hath ynome me, that I moot nede abide
And suffre sorwes ful soure, that shal to joye torne.''

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poem by William Langland
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The Hind And The Panther, A Poem In Three Parts : Part II.

“Dame,” said the Panther, “times are mended well,
Since late among the Philistines you fell.
The toils were pitched, a spacious tract of ground
With expert huntsmen was encompassed round;
The inclosure narrowed; the sagacious power
Of hounds and death drew nearer every hour.
'Tis true, the younger lion 'scaped the snare,
But all your priestly calves lay struggling there,
As sacrifices on their altars laid;
While you, their careful mother, wisely fled,
Not trusting destiny to save your head.
For, whate'er promises you have applied
To your unfailing Church, the surer side
Is four fair legs in danger to provide;
And whate'er tales of Peter's chair you tell,
Yet, saving reverence of the miracle,
The better luck was yours to 'scape so well.”
“As I remember,” said the sober Hind,
“Those toils were for your own dear self designed,
As well as me; and with the selfsame throw,
To catch the quarry and the vermin too,—
Forgive the slanderous tongues that called you so.
Howe'er you take it now, the common cry
Then ran you down for your rank loyalty.
Besides, in Popery they thought you nurst,
As evil tongues will ever speak the worst,
Because some forms, and ceremonies some
You kept, and stood in the main question dumb.
Dumb you were born indeed; but, thinking long,
The test, it seems, at last has loosed your tongue:
And to explain what your forefathers meant,
By real presence in the sacrament,
After long fencing pushed against a wall,
Your salvo comes, that he's not there at all:
There changed your faith, and what may change may fall.
Who can believe what varies every day,
Nor ever was, nor will be at a stay?”
“Tortures may force the tongue untruths to tell,
And I ne'er owned myself infallible,”
Replied the Panther: “grant such presence were,
Yet in your sense I never owned it there.
A real virtue we by faith receive,
And that we in the sacrament believe.”
“Then,” said the Hind, “as you the matter state,
Not only Jesuits can equivocate;
For real, as you now the word expound,
From solid substance dwindles to a sound.
Methinks, an Æsop's fable you repeat;
You know who took the shadow for the meat:
Your Church's substance thus you change at will,

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poem by John Dryden
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XI. Guido

You are the Cardinal Acciaiuoli, and you,
Abate Panciatichi—two good Tuscan names:
Acciaiuoli—ah, your ancestor it was
Built the huge battlemented convent-block
Over the little forky flashing Greve
That takes the quick turn at the foot o' the hill
Just as one first sees Florence: oh those days!
'T is Ema, though, the other rivulet,
The one-arched brown brick bridge yawns over,—yes,
Gallop and go five minutes, and you gain
The Roman Gate from where the Ema's bridged:
Kingfishers fly there: how I see the bend
O'erturreted by Certosa which he built,
That Senescal (we styled him) of your House!
I do adjure you, help me, Sirs! My blood
Comes from as far a source: ought it to end
This way, by leakage through their scaffold-planks
Into Rome's sink where her red refuse runs?
Sirs, I beseech you by blood-sympathy,
If there be any vile experiment
In the air,—if this your visit simply prove,
When all's done, just a well-intentioned trick,
That tries for truth truer than truth itself,
By startling up a man, ere break of day,
To tell him he must die at sunset,—pshaw!
That man's a Franceschini; feel his pulse,
Laugh at your folly, and let's all go sleep!
You have my last word,—innocent am I
As Innocent my Pope and murderer,
Innocent as a babe, as Mary's own,
As Mary's self,—I said, say and repeat,—
And why, then, should I die twelve hours hence? I—
Whom, not twelve hours ago, the gaoler bade
Turn to my straw-truss, settle and sleep sound
That I might wake the sooner, promptlier pay
His due of meat-and-drink-indulgence, cross
His palm with fee of the good-hand, beside,
As gallants use who go at large again!
For why? All honest Rome approved my part;
Whoever owned wife, sister, daughter,—nay,
Mistress,—had any shadow of any right
That looks like right, and, all the more resolved,
Held it with tooth and nail,—these manly men
Approved! I being for Rome, Rome was for me.
Then, there's the point reserved, the subterfuge
My lawyers held by, kept for last resource,
Firm should all else,—the impossible fancy!—fail,
And sneaking burgess-spirit win the day.
The knaves! One plea at least would hold,—they laughed,—
One grappling-iron scratch the bottom-rock

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poem by Robert Browning from The Ring and the Book
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The Hind And The Panther, A Poem In Three Parts : Part III.

Much malice, mingled with a little wit,
Perhaps may censure this mysterious writ;
Because the muse has peopled Caledon
With panthers, bears, and wolves, and beasts unknown,
As if we were not stocked with monsters of our own.
Let Æsop answer, who has set to view
Such kinds as Greece and Phrygia never knew;
And Mother Hubbard, in her homely dress,
Has sharply blamed a British lioness;
That queen, whose feast the factious rabble keep,
Exposed obscenely naked, and asleep.
Led by those great examples, may not I
The wonted organs of their words supply?
If men transact like brutes, 'tis equal then
For brutes to claim the privilege of men.
Others our Hind of folly will indite,
To entertain a dangerous guest by night.
Let those remember, that she cannot die,
Till rolling time is lost in round eternity;
Nor need she fear the Panther, though untamed,
Because the Lion's peace was now proclaimed;
The wary savage would not give offence,
To forfeit the protection of her prince;
But watched the time her vengeance to complete,
When all her furry sons in frequent senate met;
Meanwhile she quenched her fury at the flood,
And with a lenten salad cooled her blood.
Their commons, though but coarse, were nothing scant,
Nor did their minds an equal banquet want.
For now the Hind, whose noble nature strove
To express her plain simplicity of love,
Did all the honours of her house so well,
No sharp debates disturbed the friendly meal.
She turned the talk, avoiding that extreme,
To common dangers past, a sadly-pleasing theme;
Remembering every storm which tossed the state,
When both were objects of the public hate,
And dropt a tear betwixt for her own children's fate.
Nor failed she then a full review to make
Of what the Panther suffered for her sake;
Her lost esteem, her truth, her loyal care,
Her faith unshaken to an exiled heir,
Her strength to endure, her courage to defy,
Her choice of honourable infamy.
On these, prolixly thankful, she enlarged;
Then with acknowledgments herself she charged;
For friendship, of itself an holy tie,
Is made more sacred by adversity.
Now should they part, malicious tongues would say,
They met like chance companions on the way,

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poem by John Dryden
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Bishop Blougram's Apology

No more wine? then we'll push back chairs and talk.
A final glass for me, though: cool, i' faith!
We ought to have our Abbey back, you see.
It's different, preaching in basilicas,
And doing duty in some masterpiece
Like this of brother Pugin's, bless his heart!
I doubt if they're half baked, those chalk rosettes,
Ciphers and stucco-twiddlings everywhere;
It's just like breathing in a lime-kiln: eh?
These hot long ceremonies of our church
Cost us a little—oh, they pay the price,
You take me—amply pay it! Now, we'll talk.

So, you despise me, Mr. Gigadibs.
No deprecation—nay, I beg you, sir!
Beside 't is our engagement: don't you know,
I promised, if you'd watch a dinner out,
We'd see truth dawn together?—truth that peeps
Over the glasses' edge when dinner's done,
And body gets its sop and holds its noise
And leaves soul free a little. Now's the time:
Truth's break of day! You do despise me then.
And if I say, "despise me"—never fear!
1 know you do not in a certain sense—
Not in my arm-chair, for example: here,
I well imagine you respect my place
(Status, entourage, worldly circumstance)
Quite to its value—very much indeed:
—Are up to the protesting eyes of you
In pride at being seated here for once—
You'll turn it to such capital account!
When somebody, through years and years to come,
Hints of the bishop—names me—that's enough:
"Blougram? I knew him"—(into it you slide)
"Dined with him once, a Corpus Christi Day,
All alone, we two; he's a clever man:
And after dinner—why, the wine you know—
Oh, there was wine, and good!—what with the wine . . .
'Faith, we began upon all sorts of talk!
He's no bad fellow, Blougram; he had seen
Something of mine he relished, some review:
He's quite above their humbug in his heart,
Half-said as much, indeed—the thing's his trade.
I warrant, Blougram's sceptical at times:
How otherwise? I liked him, I confess!"
Che che, my dear sir, as we say at Rome,
Don't you protest now! It's fair give and take;
You have had your turn and spoken your home-truths:
The hand's mine now, and here you follow suit.

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poem by Robert Browning from Men and Women (1855)
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The Vision Of Piers Plowman - Part 19

Thus I awaked and wroot what I hadde ydremed,
And dighte me derely, and dide me to chirche,
To here holly the masse and to be housled after.
In myddes of the masse, tho men yede to offryng,
I fel eftsoones aslepe - and sodeynly me mette
That Piers the Plowman was peynted al blody,
And com in with a cros bifore the comune peple,
And right lik in alle lymes to Oure Lord Jesu.
And thanne called I Conscience to kenne me the sothe
'Is this Jesus the justere,' quod I, 'that Jewes dide to dethe?
Or it is Piers the Plowman! Who peynted hym so rede?'
Quod Conscience, and kneled tho, ' Thise arn Piers armes -
Hise colours and his cote armure; ac he that cometh so blody
Is Crist with his cros, conquerour of Cristene.'
'Why calle ye hym Crist?' quod I, 'sithen Jewes called hym Jesus?
Patriarkes and prophetes prophecied bifore
That alle kynne creatures sholden knelen and bowen
Anoon as men nempned the name of God Jesu.
Ergo is no name to the name of Jesus,
Ne noon so nedeful to nempne by nyghte ne by daye.
For alle derke develes arn adrad to heren it,
And synfulle aren solaced and saved by that name;
And ye callen hym Crist; for what cause, telleth me?
Is Crist moore of myght and moore worthi name
Than Jesu or Jesus, that al oure joye com of?'
'Thow knowest wel,' quod Conscience, 'and thow konne reson,
That knyght, kyng, conquerour may be o persone.
To be called a knyght is fair, for men shul knele to hym;
To be called a kyng is fairer, for he may knyghtes make;
Ac to be conquerour called, that cometh of special grace,
And of hardynesse of herte and of hendemesse -
To make lordes of laddes, of lond that he wynneth,
And fre men foule thralles, that folwen noght hise lawes.

'The Jewes, that were gentil men, Jesu thei despised -
Bothe his loore and his lawe; now are thei lowe cherles.
As wide as the world is, wonyeth ther noon
But under tribut and taillage as tikes and cherles;
And tho that bicome Cristene bi counseil of the Baptiste
Aren frankeleyns, free men thorugh fullynge that thei toke
And gentil men with Jesu - for Jesus was yfulled
And upon Calvarie on cros ycrouned kyng of Jewes.
' It bicometh to a kyng to kepe and to defende,
And conqueror of his conquest hise lawes and his large.
And so dide Jesus the Jewes - he justified and taughte hem
The lawe of lif that laste shal evere,
And fended from foule yveles, feveres and fiuxes,
And from fendes that in hem was, and false bileve.
Tho was he Jesus of Jewes called, gentile prophete,
And kyng of hir kyngdom, and croune bar of thornes.

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poem by William Langland
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V. Count Guido Franceschini

Thanks, Sir, but, should it please the reverend Court,
I feel I can stand somehow, half sit down
Without help, make shift to even speak, you see,
Fortified by the sip of … why, 't is wine,
Velletri,—and not vinegar and gall,
So changed and good the times grow! Thanks, kind Sir!
Oh, but one sip's enough! I want my head
To save my neck, there's work awaits me still.
How cautious and considerate … aie, aie, aie,
Nor your fault, sweet Sir! Come, you take to heart
An ordinary matter. Law is law.
Noblemen were exempt, the vulgar thought,
From racking; but, since law thinks otherwise,
I have been put to the rack: all's over now,
And neither wrist—what men style, out of joint:
If any harm be, 't is the shoulder-blade,
The left one, that seems wrong i' the socket,—Sirs,
Much could not happen, I was quick to faint,
Being past my prime of life, and out of health.
In short, I thank you,—yes, and mean the word.
Needs must the Court be slow to understand
How this quite novel form of taking pain,
This getting tortured merely in the flesh,
Amounts to almost an agreeable change
In my case, me fastidious, plied too much
With opposite treatment, used (forgive the joke)
To the rasp-tooth toying with this brain of mine,
And, in and out my heart, the play o' the probe.
Four years have I been operated on
I' the soul, do you see—its tense or tremulous part—
My self-respect, my care for a good name,
Pride in an old one, love of kindred—just
A mother, brothers, sisters, and the like,
That looked up to my face when days were dim,
And fancied they found light there—no one spot,
Foppishly sensitive, but has paid its pang.
That, and not this you now oblige me with,
That was the Vigil-torment, if you please!
The poor old noble House that drew the rags
O' the Franceschini's once superb array
Close round her, hoped to slink unchallenged by,—
Pluck off these! Turn the drapery inside out
And teach the tittering town how scarlet wears!
Show men the lucklessness, the improvidence
Of the easy-natured Count before this Count,
The father I have some slight feeling for,
Who let the world slide, nor foresaw that friends
Then proud to cap and kiss their patron's shoe,
Would, when the purse he left held spider-webs,
Properly push his child to wall one day!

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poem by Robert Browning from The Ring and the Book
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The Vision Of Piers Plowman - Part 13

And I awaked therwith, witlees nerhande,
And as a freke that fey were, forth gan I walke
In manere of a mendynaunt many yer after,
And of this metyng many tyme muche thought I hadde
First how Fortune me failed at my mooste nede,
And how that Elde manaced me, myghte we evere mete;
And how that freres folwede folk that was riche,
And [peple] that was povere at litel pris thei sette,
And no corps in hir kirkyerd ne in hir kirk was buryed
But quik he biquethe hem aught or sholde helpe quyte hir dettes;
And how this coveitise overcom clerkes and preestes;
And how that lewed men ben lad, but Oure Lord hem helpe,
Thorugh unkonnynge curatours to incurable peynes;
And how that Ymaginatif in dremels me tolde
Of Kynde and of his konnynge, and how curteis he is to bestes,
And how lovynge he is to bestes on londe and on watre
Leneth he no lif lasse ne moore;
The creatures that crepen of Kynde ben engendred;
And sithen how Ymaginatif seide, ' Vix iustus salvabitur,'
And whan he hadde seid so, how sodeynliche he passed.
I lay down longe in this thoght, and at the laste I slepte;

And as Crist wolde ther com Conscience to conforte me that tyme,
And bad me come to his court - with Clergie sholde I dyne.
And for Conscience of Clergie spak, I com wel the rather;
And there I [merkede] a maister - what man he was I nyste -
That lowe louted and loveliche to Scripture.
Conscience knew hym wel and welcomed hym faire;
Thei wesshen and wipeden and wenten to the dyner.
Ac Pacience in the paleis stood in pilgrymes clothes,
And preyde mete par charite for a povere heremyte.
Conscience called hym in, and curteisliche seide,
' Welcome, wye, go and wassh; thow shalt sitte soone.'
This maister was maad sitte as for the mooste worthi,
And thanne Clergie and Conscience and Pacience cam after.
Pacience and I were put to be mettes,
And seten bi oureselve at a side borde.
Conscience called after mete, and thanne cam Scripture
And served hem thus soone of sondry metes manye -
Of Austyn, of Ambrose, of alle the foure Evaungelistes
Edentes et bibentes que apud eos sunt.
Ac this maister ne his man no maner flessh eten,
Ac thei eten mete of moore cost - mortrews and potages
Of that men myswonne thei made hem wel at ese.
Ac hir sauce was over sour and unsavourly grounde
In a morter, Post mortem, of many bitter peyne -
But if thei synge for tho soules and wepe salte teris
Vos qui peccata hominum comeditis, nisi pro eis lacrimas et
oraciones effuderitis, ea que in deliciis comeditis, in tormentis evometis.
Conscience ful curteisly tho commaunded Scripture

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poem by William Langland
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Paradise Lost: Book X

Thus they in lowliest plight repentant stood
Praying, for from the Mercie-seat above
Prevenient Grace descending had remov'd
The stonie from thir hearts, and made new flesh
Regenerat grow instead, that sighs now breath'd
Unutterable, which the Spirit of prayer
Inspir'd, and wing'd for Heav'n with speedier flight
Then loudest Oratorie: yet thir port
Not of mean suiters, nor important less
Seem'd thir Petition, then when th' ancient Pair
In Fables old, less ancient yet then these,
Deucalion and chaste Pyrrha to restore
The Race of Mankind drownd, before the Shrine
Of Themis stood devout. To Heav'n thir prayers
Flew up, nor missed the way, by envious windes
Blow'n vagabond or frustrate: in they passd
Dimentionless through Heav'nly dores; then clad
With incense, where the Golden Altar fum'd,
By thir great Intercessor, came in sight
Before the Fathers Throne: Them the glad Son
Presenting, thus to intercede began.
See Father, what first fruits on Earth are sprung
From thy implanted Grace in Man, these Sighs
And Prayers, which in this Golden Censer, mixt
With Incense, I thy Priest before thee bring,
Fruits of more pleasing savour from thy seed
Sow'n with contrition in his heart, then those
Which his own hand manuring all the Trees
Of Paradise could have produc't, ere fall'n
From innocence. Now therefore bend thine eare
To supplication, heare his sighs though mute;
Unskilful with what words to pray, let mee
Interpret for him, mee his Advocate
And propitiation, all his works on mee
Good or not good ingraft, my Merit those
Shall perfet, and for these my Death shall pay.
Accept me, and in mee from these receave
The smell of peace toward Mankinde, let him live
Before thee reconcil'd, at least his days
Numberd, though sad, till Death, his doom (which I
To mitigate thus plead, not to reverse)
To better life shall yeeld him, where with mee
All my redeemd may dwell in joy and bliss,
Made one with me as I with thee am one.
To whom the Father, without Cloud, serene.
All thy request for Man, accepted Son,
Obtain, all thy request was my Decree:
But longer in that Paradise to dwell,
The Law I gave to Nature him forbids:
Those pure immortal Elements that know

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poem by John Milton
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VI. Giuseppe Caponsacchi

Answer you, Sirs? Do I understand aright?
Have patience! In this sudden smoke from hell,—
So things disguise themselves,—I cannot see
My own hand held thus broad before my face
And know it again. Answer you? Then that means
Tell over twice what I, the first time, told
Six months ago: 't was here, I do believe,
Fronting you same three in this very room,
I stood and told you: yet now no one laughs,
Who then … nay, dear my lords, but laugh you did,
As good as laugh, what in a judge we style
Laughter—no levity, nothing indecorous, lords!
Only,—I think I apprehend the mood:
There was the blameless shrug, permissible smirk,
The pen's pretence at play with the pursed mouth,
The titter stifled in the hollow palm
Which rubbed the eyebrow and caressed the nose,
When I first told my tale: they meant, you know,
"The sly one, all this we are bound believe!
"Well, he can say no other than what he says.
"We have been young, too,—come, there's greater guilt!
"Let him but decently disembroil himself,
"Scramble from out the scrape nor move the mud,—
"We solid ones may risk a finger-stretch!
And now you sit as grave, stare as aghast
As if I were a phantom: now 't is—"Friend,
"Collect yourself!"—no laughing matter more—
"Counsel the Court in this extremity,
"Tell us again!"—tell that, for telling which,
I got the jocular piece of punishment,
Was sent to lounge a little in the place
Whence now of a sudden here you summon me
To take the intelligence from just—your lips!
You, Judge Tommati, who then tittered most,—
That she I helped eight months since to escape
Her husband, was retaken by the same,
Three days ago, if I have seized your sense,—
(I being disallowed to interfere,
Meddle or make in a matter none of mine,
For you and law were guardians quite enough
O' the innocent, without a pert priest's help)—
And that he has butchered her accordingly,
As she foretold and as myself believed,—
And, so foretelling and believing so,
We were punished, both of us, the merry way:
Therefore, tell once again the tale! For what?
Pompilia is only dying while I speak!
Why does the mirth hang fire and miss the smile?
My masters, there's an old book, you should con
For strange adventures, applicable yet,

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poem by Robert Browning from The Ring and the Book
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Samson Agonistes (excerpts)

[Samson's Opening Speech]
A little onward lend thy guiding hand
To these dark steps, a little further on;
For yonder bank hath choice of sun or shade,
There I am wont to sit, when any chance
Relieves me from my task of servile toil,
Daily in the common prison else enjoin'd me,
Where I a prisoner chain'd, scarce freely draw
The air imprison'd also, close and damp,
Unwholesome draught: but here I feel amends,
The breath of Heav'n fresh-blowing, pure and sweet,
With day-spring born; here leave me to respire.
This day a solemn feast the people hold
To Dagon, their sea-idol, and forbid
Laborious works; unwillingly this rest
Their superstition yields me; hence with leave
Retiring from the popular noise, I seek
This unfrequented place to find some ease;
Ease to the body some, none to the mind
From restless thoughts, that like a deadly swarm
Of hornets arm'd, no sooner found alone,
But rush upon me thronging, and present
Times past, what once I was, and what am now.
O wherefore was my birth from Heaven foretold
Twice by an angel, who at last in sight
Of both my parents all in flames ascended
From off the altar, where an off'ring burn'd,
As in a fiery column charioting
His godlike presence, and from some great act
Of benefit reveal'd to Abraham's race?
Why was my breeding order'd and prescrib'd
As of a person separate to God,
Design'd for great exploits; if I must die
Betray'd, captiv'd, and both my eyes put out,
Made of my enemies the scorn and gaze;
To grind in brazen fetters under task
With this Heav'n-gifted strength? O glorious strength
Put to the labour of a beast, debas'd
Lower than bondslave! Promise was that I
Should Israel from Philistian yoke deliver;
Ask for this great deliverer now, and find him
Eyeless in Gaza at the mill with slaves,
Himself in bonds under Philistian yoke.
Yet stay, let me not rashly call in doubt
Divine prediction; what if all foretold
Had been fulfill'd but through mine own default,
Whom have I to complain of but myself?
Who this high gift of strength committed to me,
In what part lodg'd, how easily bereft me,
Under the seal of silence could not keep,

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poem by John Milton
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Satan Absolved

(In the antechamber of Heaven. Satan walks alone. Angels in groups conversing.)
Satan. To--day is the Lord's ``day.'' Once more on His good pleasure
I, the Heresiarch, wait and pace these halls at leisure
Among the Orthodox, the unfallen Sons of God.
How sweet in truth Heaven is, its floors of sandal wood,
Its old--world furniture, its linen long in press,
Its incense, mummeries, flowers, its scent of holiness!
Each house has its own smell. The smell of Heaven to me
Intoxicates and haunts,--and hurts. Who would not be
God's liveried servant here, the slave of His behest,
Rather than reign outside? I like good things the best,
Fair things, things innocent; and gladly, if He willed,
Would enter His Saints' kingdom--even as a little child.

[Laughs. I have come to make my peace, to crave a full amaun,
Peace, pardon, reconcilement, truce to our daggers--drawn,
Which have so long distraught the fair wise Universe,
An end to my rebellion and the mortal curse
Of always evil--doing. He will mayhap agree
I was less wholly wrong about Humanity
The day I dared to warn His wisdom of that flaw.
It was at least the truth, the whole truth, I foresaw
When He must needs create that simian ``in His own
Image and likeness.'' Faugh! the unseemly carrion!
I claim a new revision and with proofs in hand,
No Job now in my path to foil me and withstand.
Oh, I will serve Him well!
[Certain Angels approach. But who are these that come
With their grieved faces pale and eyes of martyrdom?
Not our good Sons of God? They stop, gesticulate,
Argue apart, some weep,--weep, here within Heaven's gate!
Sob almost in God's sight! ay, real salt human tears,
Such as no Spirit wept these thrice three thousand years.
The last shed were my own, that night of reprobation
When I unsheathed my sword and headed the lost nation.
Since then not one of them has spoken above his breath
Or whispered in these courts one word of life or death
Displeasing to the Lord. No Seraph of them all,
Save I this day each year, has dared to cross Heaven's hall
And give voice to ill news, an unwelcome truth to Him.
Not Michael's self hath dared, prince of the Seraphim.
Yet all now wail aloud.--What ails ye, brethren? Speak!
Are ye too in rebellion? Angels. Satan, no. But weak
With our long earthly toil, the unthankful care of Man.

Satan. Ye have in truth good cause.

Angels. And we would know God's plan,
His true thought for the world, the wherefore and the why
Of His long patience mocked, His name in jeopardy.

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poem by Wilfrid Scawen Blunt
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Hudibras: Part 2 - Canto II

THE ARGUMENT

The Knight and Squire, in hot dispute,
Within an ace of falling out,
Are parted with a sudden fright
Of strange alarm, and stranger sight;
With which adventuring to stickle,
They're sent away in nasty pickle.

'Tis strange how some mens' tempers suit
(Like bawd and brandy) with dispute,
That for their own opinions stand last
Only to have them claw'd and canvast;
That keep their consciences in cases,
As fiddlers do their crowds and bases,
Ne'er to be us'd, but when they're bent
To play a fit for argument;
Make true and false, unjust and just,
Of no use but to be discust;
Dispute, and set a paradox
Like a straight boot upon the stocks,
And stretch it more unmercifully
Than HELMONT, MONTAIGN, WHITE, or TULLY,
So th' ancient Stoicks, in their porch,
With fierce dispute maintain'd their church;
Beat out their brains in fight and study,
To prove that Virtue is a Body;
That Bonum is an Animal,
Made good with stout polemic brawl;
in which some hundreds on the place
Were slain outright; and many a face
Retrench'd of nose, and eyes, and beard,
To maintain what their sect averr'd;
All which the Knight and Squire, in wrath,
Had like t' have suffered for their faith,
Each striving to make good his own,
As by the sequel shall be shown.

The Sun had long since, in the lap
Of THETIS, taken out his nap,
And, like a lobster boil'd, the morn
From black to red began to turn,
When HUDIBRAS, whom thoughts and aking,
'Twixt sleeping kept all night and waking,
Began to rub his drowsy eyes,
And from his couch prepar'd to rise,
Resolving to dispatch the deed
He vow'd to do with trusty speed.
But first, with knocking loud, and bawling,
He rouz'd the Squire, in truckle lolling;

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poem by Samuel Butler
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The Ghost - Book IV

Coxcombs, who vainly make pretence
To something of exalted sense
'Bove other men, and, gravely wise,
Affect those pleasures to despise,
Which, merely to the eye confined,
Bring no improvement to the mind,
Rail at all pomp; they would not go
For millions to a puppet-show,
Nor can forgive the mighty crime
Of countenancing pantomime;
No, not at Covent Garden, where,
Without a head for play or player,
Or, could a head be found most fit,
Without one player to second it,
They must, obeying Folly's call,
Thrive by mere show, or not at all
With these grave fops, who, (bless their brains!)
Most cruel to themselves, take pains
For wretchedness, and would be thought
Much wiser than a wise man ought,
For his own happiness, to be;
Who what they hear, and what they see,
And what they smell, and taste, and feel,
Distrust, till Reason sets her seal,
And, by long trains of consequences
Insured, gives sanction to the senses;
Who would not (Heaven forbid it!) waste
One hour in what the world calls Taste,
Nor fondly deign to laugh or cry,
Unless they know some reason why;
With these grave fops, whose system seems
To give up certainty for dreams,
The eye of man is understood
As for no other purpose good
Than as a door, through which, of course,
Their passage crowding, objects force,
A downright usher, to admit
New-comers to the court of Wit:
(Good Gravity! forbear thy spleen;
When I say Wit, I Wisdom mean)
Where (such the practice of the court,
Which legal precedents support)
Not one idea is allow'd
To pass unquestion'd in the crowd,
But ere it can obtain the grace
Of holding in the brain a place,
Before the chief in congregation
Must stand a strict examination.
Not such as those, who physic twirl,
Full fraught with death, from every curl;

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poem by Charles Churchill
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The Convocation: A Poem

When Vertue's Standard Ecclesiasticks bear,
Their sacred Robe the noblest Minds revere.
All to its Guidance do their Thoughts submit,
But such who triumph in licentious Wit;
And nauseous Mirth as high Desert esteem,
When rais'd by Scorn upon Religion's Theme
As Kings by Right Divine o'er Nations sway,
As the most worthy, their high Pow'rs obey;
Homage by all is to the Priesthood born,
And none but Fools their Heav'nly Pastors scorn.

Yet censure not the Muse's Freedom here:
If urg'd by Errors, she must seem severe!
Tho' keen her Satyr, she no Envy bears;
Tho' Priests she lashes, she their Function spares.
Nor for ill Members such the Clergy calls,
But on their Shame, and not their Glory, falls.

Of all the Plagues with which the World is curst,
Time has still prov'd that Priestcraft is the worst.
By some, what Notions thro' the World are spread?
On Falshoods grounded, and from Int'rest bred;
Errour has still the giddy World perplext,
Whilst Scripture gilds it with some sacred Text.
This wild Opinions Strife and Faction brings,
The Bane of Nations, the Misrule of Kings.
Priests oft profane what they from Heav'n derive;
Some live by Legends, some by Murders thrive,
Some sell their Gods, and Altar-Rites deface,
With Doctrines some the Brain-sick People craze.

The Pagan prey on slaughter'd Wretches Fates,
The Romish fatten on the best Estates,
The British stain what Heav'n has right confest,
And Sectaries the Scriptures falsly wrest.

Amongst the Tribe, how few are, as they ought,
Clear in their Souls, instructive in their Thought!
The Good, like Prophets, shew their Precepts pure;
The Ill with Craft the Heav'nly Light obscure;
False to their Trust, they lead their Flocks astray,
And with their Errors cloud the sacred Way.

Tho' artless Numbers may my Verses throng,
Yet now Religion's Cause inspires my Song:

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poem by Richard Savage
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Prince Hohenstiel-Schwangau, Saviour of Society

Epigraph

Υδραν φονεύσας, μυρίων τ᾽ ἄλλων πόνων
διῆλθον ἀγέλας . . .
τὸ λοίσθιον δὲ τόνδ᾽ ἔτλην τάλας πόνον,
. . . δῶμα θριγκῶσαι κακοῖς.

I slew the Hydra, and from labour pass'd
To labour — tribes of labours! Till, at last,
Attempting one more labour, in a trice,
Alack, with ills I crowned the edifice.

You have seen better days, dear? So have I —
And worse too, for they brought no such bud-mouth
As yours to lisp "You wish you knew me!" Well,
Wise men, 't is said, have sometimes wished the same,
And wished and had their trouble for their pains.
Suppose my Œdipus should lurk at last
Under a pork-pie hat and crinoline,
And, latish, pounce on Sphynx in Leicester Square?
Or likelier, what if Sphynx in wise old age,
Grown sick of snapping foolish people's heads,
And jealous for her riddle's proper rede, —
Jealous that the good trick which served the turn
Have justice rendered it, nor class one day
With friend Home's stilts and tongs and medium-ware,—
What if the once redoubted Sphynx, I say,
(Because night draws on, and the sands increase,
And desert-whispers grow a prophecy)
Tell all to Corinth of her own accord.
Bright Corinth, not dull Thebes, for Lais' sake,
Who finds me hardly grey, and likes my nose,
And thinks a man of sixty at the prime?
Good! It shall be! Revealment of myself!
But listen, for we must co-operate;
I don't drink tea: permit me the cigar!
First, how to make the matter plain, of course —
What was the law by which I lived. Let 's see:
Ay, we must take one instant of my life
Spent sitting by your side in this neat room:
Watch well the way I use it, and don't laugh!
Here's paper on the table, pen and ink:
Give me the soiled bit — not the pretty rose!
See! having sat an hour, I'm rested now,
Therefore want work: and spy no better work
For eye and hand and mind that guides them both,
During this instant, than to draw my pen
From blot One — thus — up, up to blot Two — thus —
Which I at last reach, thus, and here's my line
Five inches long and tolerably straight:

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poem by Robert Browning (1871)
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Paradise Lost: Book 12

As one who in his journey bates at noon,
Though bent on speed; so here the Arch-Angel paused
Betwixt the world destroyed and world restored,
If Adam aught perhaps might interpose;
Then, with transition sweet, new speech resumes.
Thus thou hast seen one world begin, and end;
And Man, as from a second stock, proceed.
Much thou hast yet to see; but I perceive
Thy mortal sight to fail; objects divine
Must needs impair and weary human sense:
Henceforth what is to come I will relate;
Thou therefore give due audience, and attend.
This second source of Men, while yet but few,
And while the dread of judgement past remains
Fresh in their minds, fearing the Deity,
With some regard to what is just and right
Shall lead their lives, and multiply apace;
Labouring the soil, and reaping plenteous crop,
Corn, wine, and oil; and, from the herd or flock,
Oft sacrificing bullock, lamb, or kid,
With large wine-offerings poured, and sacred feast,
Shall spend their days in joy unblamed; and dwell
Long time in peace, by families and tribes,
Under paternal rule: till one shall rise
Of proud ambitious heart; who, not content
With fair equality, fraternal state,
Will arrogate dominion undeserved
Over his brethren, and quite dispossess
Concord and law of nature from the earth;
Hunting (and men not beasts shall be his game)
With war, and hostile snare, such as refuse
Subjection to his empire tyrannous:
A mighty hunter thence he shall be styled
Before the Lord; as in despite of Heaven,
Or from Heaven, claiming second sovranty;
And from rebellion shall derive his name,
Though of rebellion others he accuse.
He with a crew, whom like ambition joins
With him or under him to tyrannize,
Marching from Eden towards the west, shall find
The plain, wherein a black bituminous gurge
Boils out from under ground, the mouth of Hell:
Of brick, and of that stuff, they cast to build
A city and tower, whose top may reach to Heaven;
And get themselves a name; lest, far dispersed
In foreign lands, their memory be lost;
Regardless whether good or evil fame.
But God, who oft descends to visit men
Unseen, and through their habitations walks
To mark their doings, them beholding soon,

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poem by John Milton
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