For contemplation he and valour formed; / For softness she and sweet attractive grace, / He for God only, she for God in him: / His fair large front and eye sublime declared / Absolute rule.
When we speak of knowing God, it must be understood with reference to man's limited powers of comprehension. God, as He really is, is far beyond man's imagination, let alone understanding. God has revealed only so much of Himself as our minds can conceive and the weakness of our nature can bear.
O loss of sight, of thee I most complain! Blind among enemies, O worse than chains, dungeon or beggary, or decrepit age! Light, the prime work of God, to me is extinct, and all her various objects of delight annulled, which might in part my grief have eased. Inferior to the vilest now become of man or worm; the vilest here excel me, they creep, yet see; I, dark in light, exposed to daily fraud, contempt, abuse and wrong, within doors, or without, still as a fool, in power of others, never in my own; scarce half I seem to live, dead more than half.
Ah gentle pair, ye little think how nigh Your change approaches, when all these delights Will vanish and deliver ye to woe, More woe, the more your taste is now of joy.
Meanwhile the Adversary of God and man, Satan with thoughts inflamed of highest design, Puts on swift wings, and towards the gates of hell Explores his solitary flight.
Some say no evil thing that walks by night, In fog or fire, by lake or moorish fen, Blue meagre hag, or stubborn unlaid ghost That breaks his magic chains at curfew time, No goblin, or swart fairy of the mine, Hath hurtful power o'er true virginity.
Hail universal Lord, be bounteous still To give us only good; and if the night Have gathered aught of evil or concealed, Disperse it, as now light dispels the dark.
What in me is dark Illumine, what is low raise and support, That to the height of this great argument I may assert eternal Providence, And justify the ways of God to men. 1 Paradise Lost. Book i. Line 22.
This having learnt, thou hast attained the sum Of wisdom; hope no higher, though all the stars Thou knew'st by name, and all th'ethereal powers, All secrets of the deep, all nature's works, Or works of God in heav'n, air, earth, or sea, And all the riches of this world enjoy'dst, And all the rule, one empire; onlyadd Deeds to thy knowledge answerable, add faith, Add virtue, patience, temperance, add love, By name to come called charity, the soul Of all the rest: then wilt thou not be loath To leave this Paradise, but shalt possess A paradise within thee, happier far.
Impostor; do not charge most innocent Nature, As if she would her children should be riotous With her abundance; she, good cateress, Means her provision only to the good, That live according to her sober laws, And holy dictate of spare temperance.
He that can apprehend and consider vice with all her baits and seeming pleasures, and yet abstain, and yet distinguish, and yet prefer that which is truly better, he is the true wayfaring Christian. I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for, not without dust and heat. Assuredly we bring not innocence into the world, we bring impurity much rather: that which purifies us is trial, and trial is by what is contrary.
And storied windows richly dight, Casting a dim religious light. There let the pealing organ blow, To the full-voiced choir below, In service high, and anthems clear As may, with sweetness, through mine ear Dissolve me into ecstasies, And bring all heaven before mine eyes.