England's Antiphon by George MacDonald (best fantasy books to read txt) 📕

Have God to be his guide.

I am content with what I have,
Little be it or much;
And, Lord, contentment still I crave,
Because thou savest[155] such.

Fulness to such a burden is
That go on pilgrimage;
Here little, and hereafter bliss,
Is best from age to age.

I could not have my book without one word in it of John Bunyan, the tinker, probably the gipsy, who although born only and not made a poet, like his great brother, John Milton, has uttered in prose a wealth of poetic thought. He was born in 1628, twenty years after Milton. I must not, however, remark on this noble Bohemian of literature and prophecy; but leaving at length these flowery hills and meadows behind me, step on my way across the desert.-England had now fallen under the influence of France instead of Italy, and that influence has never been for good to our literature, at least. Thence its chief aim grew to be a desirable trimness of speech and logical arrangement of matter-good external qualities purchased at a fearful price with the loss of all that makes poetry precious. The poets of England, with John Dryden at their head, ceased almost for a time to deal with the truths of humanity, and gave themselves to the facts and relations of society. The nation which could recall the family of the Stuarts must necessarily fall into such a decay of spiritual life as should render its literature only respectable at the best, and its religious utterances essentially vulgar. But the decay is gradual.

Bishop Ken, born in 1637, is known chiefly by his hymns for the morning and evening, deservedly popular. He has, however, written a great many besides-too many, indeed, for variety or excellence. He seems to have set himself to write them as acts of worship. They present many signs of a perversion of taste which, though not in them so remarkable, rose to a height before long. He annoys us besides by the constant recurrence of certain phrases, one or two of which are not admirable, and by using, in the midst of a simple style, odd Latin words. Here are portions of, I think, one of his best, and good it is.


FIRST SUNDAY AFTER CHRISTMAS.

* * * * *

Lord, 'tis thyself who hast impressed
In native light on human breast,
That their Creator all
Mankind should Father call:
A father's love all mortals know,
And the love filial which they owe.

Our Father gives us heavenly light,
And to be happy, ghostly sight;
He blesses, guides, sustains;
He eases us in pains;
Abatements for our weakness makes,
And never a true child forsakes.

He waits till the hard heart relents;
Our self-damnation he laments;
He sweetly them invites
To share in heaven's delights;
His arms he opens to receive
All who for past transgressions grieve.

My Father! O that name is sweet
To sinners mourning in retreat.
God's heart paternal yearns
When he a change discerns;
He to his favour them restores;
He heals their most inveterate sores.

* * * * *

Religious honour, humble awe;
Obedience to our Father's law;
A lively grateful sense
Of tenderness immense;
Full trust on God's paternal cares;
Submission which chastisement bears;

Grief, when his goodness we offend;
Zeal, to his likeness to ascend;
Will, from the world refined,
To his sole will resigned:
These graces in God's children shine,
Reflections of the love divine.

* * * * *

God's Son co-equal taught us all
In prayer his Father ours to call:
With confidence in need,
We to our Father speed:
Of his own Son the language dear
Intenerates the Father's ear. makes tender.

Thou Father art, though to my shame,
I often forfeit that dear name;
But since for sin I grieve,
Me father-like receive;
O melt me into filial tears,
To pay of love my vast arrears.

* * * * *

O Spirit of Adoption! spread
Thy wings enamouring o'er my head;
O Filial love immense!
Raise me to love intense;
O Father, source of love divine,
My powers to love and hymn incline!

While God my Father I revere,
Nor all hell powers, nor death I fear;
I am my Father's care;
His succours present are.
All comes from my loved Father's will,
And that sweet name intends no ill.

God's Son his soul, when life he closed,
In his dear Father's hands reposed:
I'll, when my last I breathe,
My soul to God bequeath;
And panting for the joys on high,
Invoking Love Paternal, die.

Born in 1657, one of the later English Platonists, John Norris, who, with how many incumbents between I do not know, succeeded George Herbert in the cure of Bemerton, has left a few poems, which would have been better if he had not been possessed with the common admiration for the rough-shod rhythms of Abraham Cowley.

Here is one in which the peculiarities of his theories show themselves very prominently. There is a constant tendency in such to wander into the region half-spiritual, half-material.


THE ASPIRATION.

How long, great God, how long must I
Immured in this dark prison lie;
My soul must watch to have intelligence;
Where at the grates and avenues of sense
Where but faint gleams of thee salute my sight,
Like doubtful moonshine in a cloudy night?
When shall I leave this magic sphere,
And be all mind, all eye, all ear?

How cold this clime! And yet my sense
Perceives even here thy influence.
Even here thy strong magnetic charms I feel,
And pant and tremble like the amorous steel.
To lower good, and beauties less divine,
Sometimes my erroneous needle does decline,
But yet, so strong the sympathy,
It turns, and points again to thee.

I long to see this excellence
Which at such distance strikes my sense.
My impatient soul struggles to disengage
Her wings from the confinement of her cage.
Wouldst thou, great Love, this prisoner once set free,
How would she hasten to be linked to thee!
She'd for no angels' conduct stay,
But fly, and love on all the way.


THE RETURN.

Dear Contemplation! my divinest joy!
When I thy sacred mount ascend,
What heavenly sweets my soul employ!
Why can't I there my days for ever spend?
When I have conquered thy steep heights with pain,
What pity 'tis that I must down again!

And yet I must: my passions would rebel
Should I too long continue here:
No, here I must not think to dwell,
But mind the duties of my proper sphere.
So angels, though they heaven's glories know,
Forget not to attend their charge below.

The old hermits thought to overcome their impulses by retiring from the world: our Platonist has discovered for himself that the world of duty is the only sphere in which they can be combated. Never perhaps is a saint more in danger of giving way to impulse, let it be anger or what it may, than in the moment when he has just descended from this mount of contemplation.

We find ourselves now in the zone of hymn -writing. From this period, that is, from towards the close of the seventeenth century, a large amount of the fervour of the country finds vent in hymns: they are innumerable. With them the scope of my book would not permit me to deal, even had I inclination thitherward, and knowledge enough to undertake their history. But I am not therefore precluded from presenting any hymn whose literary excellence makes it worthy.

It is with especial pleasure that I refer to a little book which was once a household treasure in a multitude of families,[156] the Spiritual Songs of John Mason, a clergyman in the county of Buckingham. The date of his birth does not appear to be known, but the first edition of these songs[157] was published in 1683. Dr. Watts was very fond of them: would that he had written with similar modesty of style! A few of them are still popular in congregational singing. Here is the first in the book:


A GENERAL SONG OF PRAISE TO ALMIGHTY GOD.

How shall I sing that Majesty
Which angels do admire?
Let dust in dust and silence lie;
Sing, sing, ye heavenly choir.
Thousands of thousands stand around
Thy throne, O God most high;
Ten thousand times ten thousand sound
Thy praise; but who am I?

Thy brightness unto them appears,
Whilst I thy footsteps trace;
A sound of God comes to my ears;
But they behold thy face.
They sing because thou art their sun:
Lord, send a beam on me;
For where heaven