To what can reason such effects a.s.sign, Transcending nature, but to laws divine?

Which in that sacred volume are contain'd; Sufficient, clear, and for that use ordain'd.

But stay: the Deist here will urge anew, No supernatural worship can be true: Because a general law is that alone 170 Which must to all, and every where be known: A style so large as not this Book can claim, Nor aught that bears Reveal'd Religion's name.

'Tis said the sound of a Messiah's birth Is gone through all the habitable earth: But still that text must be confined alone To what was then inhabited, and known: And what provision could from thence accrue To Indian souls, and worlds discover'd new?

In other parts it helps, that ages past, 180 The Scriptures there were known, and were embraced, Till sin spread once again the shades of night: What's that to these who never saw the light?

Of all objections this indeed is chief To startle reason, stagger frail belief: We grant, 'tis true, that Heaven from human sense Has hid the secret paths of Providence: But boundless wisdom, boundless mercy may Find even for those bewilder'd souls a way.

If from His nature foes may pity claim, 190 Much more may strangers who ne'er heard His name.

And though no name be for salvation known, But that of his Eternal Son alone; Who knows how far transcending goodness can Extend the merits of that Son to man?

Who knows what reasons may His mercy lead; Or ignorance invincible may plead?

Not only charity bids hope the best, But more the great apostle has express'd: That if the Gentiles, whom no law inspired, 200 By nature did what was by law required; They, who the written rule had never known, Were to themselves both rule and law alone: To nature's plain indictment they shall plead; And by their conscience be condemn'd or freed.

Most righteous doom! because a rule reveal'd Is none to those from whom it was conceal'd.

Then those who follow'd reason's dictates right, Lived up, and lifted high their natural light; With Socrates may see their Maker's face, 210 While thousand rubric-martyrs want a place.

Nor does it balk my charity to find The Egyptian bishop[88] of another mind: For though his creed eternal truth contains, 'Tis hard for man to doom to endless pains All who believed not all his zeal required; Unless he first could prove he was inspired.

Then let us either think he meant to say This faith, where publish'd, was the only way; Or else conclude that, Arius to confute, 220 The good old man, too eager in dispute, Flew high; and as his Christian fury rose, d.a.m.n'd all for heretics who durst oppose.

Thus far my charity this path has tried, (A much unskilful, but well meaning guide:) Yet what they are, even these crude thoughts were bred By reading that which better thou hast read, Thy matchless author's work: which thou, my friend, By well translating better dost commend; Those youthful hours which, of thy equals most 230 In toys have squander'd, or in vice have lost, Those hours hast thou to n.o.bler use employ'd; And the severe delights of truth enjoy'd.

Witness this weighty book, in which appears The crabbed toil of many thoughtful years, Spent by thy author, in the sifting care Of Rabbins' old sophisticated ware From gold divine; which he who well can sort May afterwards make algebra a sport: A treasure, which if country curates buy, 240 They Junius and Tremellius[89] may defy; Save pains in various readings, and translations; And without Hebrew make most learn'd quotations.

A work so full with various learning fraught, So nicely ponder'd, yet so strongly wrought, As nature's height and art's last hand required: As much as man could compa.s.s, uninspired.

Where we may see what errors have been made Both in the copiers' and translators' trade; How Jewish, Popish interests have prevail'd, 250 And where infallibility has fail'd.

For some, who have his secret meaning guess'd, Have found our author not too much a priest: For fashion-sake he seems to have recourse To Pope, and Councils, and Tradition's force: But he that old traditions could subdue, Could not but find the weakness of the new: If Scripture, though derived from heavenly birth, Has been but carelessly preserved on earth; If G.o.d's own people, who of G.o.d before 260 Knew what we know, and had been promised more, In fuller terms, of Heaven's a.s.sisting care, And who did neither time nor study spare, To keep this Book untainted, unperplex'd, Let in gross errors to corrupt the text, Omitted paragraphs, embroil'd the sense, With vain traditions stopp'd the gaping fence, Which every common hand pull'd up with ease: What safety from such brushwood-helps as these!

If written words from time are not secured, 270 How can we think have oral sounds endured?

Which thus transmitted, if one mouth has fail'd, Immortal lies on ages are entail'd: And that some such have been, is proved too plain, If we consider interest, church, and gain.

O but, says one, tradition set aside, Where can we hope for an unerring guide?

For since the original Scripture has been lost, All copies disagreeing, maim'd the most, Or Christian faith can have no certain ground, 280 Or truth in Church Tradition must be found.

Such an omniscient Church we wish indeed: 'Twere worth both Testaments, cast in the Creed: But if this mother be a guide so sure, As can all doubts resolve, all truth secure, Then her infallibility, as well Where copies are corrupt or lame, can tell; Restore lost canon with as little pains, As truly explicate what still remains: Which yet no Council dare pretend to do; 290 Unless, like Esdras, they could write it new: Strange confidence still to interpret true, Yet not be sure that all they have explain'd Is in the blest original contain'd!

More safe, and much more modest 'tis to say, G.o.d would not leave mankind without a way: And that the Scriptures, though not every where Free from corruption, or entire, or clear, Are uncorrupt, sufficient, clear, entire, In all things which our needful faith require. 300 If others in the same gla.s.s better see, 'Tis for themselves they look, but not for me: For my salvation must its doom receive, Not from what others, but what I believe.

Must all tradition then be set aside?

This to affirm were ignorance or pride.

Are there not many points, some needful sure To saving faith, that Scripture leaves obscure?

Which every sect will wrest a several way, For what one sect interprets, all sects may. 310 We hold, and say we prove from Scripture plain, That Christ is G.o.d; the bold Socinian From the same Scripture urges he's but man.

Now, what appeal can end the important suit?

Both parts talk loudly, but the rule is mute.

Shall I speak plain, and in a nation free a.s.sume an honest layman's liberty?

I think, according to my little skill, To my own Mother Church submitting still, That many have been saved, and many may, 320 Who never heard this question brought in play.

Th' unletter'd Christian, who believes in gross, Plods on to heaven, and ne'er is at a loss; For the strait gate would be made straiter yet, Were none admitted there but men of wit.

The few by nature form'd, with learning fraught, Born to instruct, as others to be taught, Must study well the sacred page; and see Which doctrine, this or that, does best agree With the whole tenor of the work divine: 330 And plainliest points to Heaven's reveal'd design: Which exposition flows from genuine sense; And which is forced by wit and eloquence.

Not that tradition's parts are useless here, When general, old, disinteress'd, and clear: That ancient Fathers thus expound the page, Gives Truth the reverend majesty of age: Confirms its force, by biding every test; For best authority's next rules are best.

And still the nearer to the spring we go, 340 More limpid, more unsoil'd, the waters flow.

Thus first traditions were a proof alone, Could we be certain such they were, so known: But since some flaws in long descent may be, They make not truth but probability.

Even Arius and Pelagius durst provoke To what the centuries preceding spoke.

Such difference is there in an oft-told tale: But Truth by its own sinews will prevail.

Tradition written, therefore, more commends 350 Authority, than what from voice descends: And this, as perfect as its kind can be, Rolls down to us the sacred history: Which from the Universal Church received, Is tried, and after for itself believed.

The partial Papists would infer from hence, Their Church, in last resort, should judge the sense.

But first they would a.s.sume, with wondrous art, Themselves to be the whole, who are but part, Of that vast frame the Church; yet grant they were 360 The handers down, can they from thence infer A right to interpret? or would they alone Who brought the present, claim it for their own?

The Book's a common largess to mankind; Not more for them than every man design'd: The welcome news is in the letter found; The carrier's not commissioned to expound; It speaks itself, and what it does contain In all things needful to be known is plain.

In times o'ergrown with rust and ignorance, 370 A gainful trade their clergy did advance: When want of learning kept the laymen low, And none but priests were authorised to know: When what small knowledge was, in them did dwell; And he a G.o.d, who could but read and spell: Then Mother Church did mightily prevail; She parcell'd out the Bible by retail: But still expounded what she sold or gave; To keep it in her power to d.a.m.n and save.

Scripture was scarce, and as the market went, 380 Poor laymen took salvation on content; As needy men take money, good or bad: G.o.d's Word they had not, but th' priest's they had.

Yet, whate'er false conveyances they made, The lawyer still was certain to be paid.

In those dark times they learn'd their knack so well, That by long use they grew infallible.

At last a knowing age began to inquire If they the Book, or that did them inspire: And making narrower search, they found, though late, 390 That what they thought the priest's, was their estate; Taught by the will produced, the written Word, How long they had been cheated on record.

Then every man who saw the t.i.tle fair, Claim'd a child's part, and put in for a share: Consulted soberly his private good, And saved himself as cheap as e'er he could.

'Tis true, my friend, (and far be flattery hence), This good had full as bad a consequence: The Book thus put in every vulgar hand, 400 Which each presumed he best could understand, The common rule was made the common prey; And at the mercy of the rabble lay.

The tender page with h.o.r.n.y fists was gall'd; And he was gifted most that loudest bawl'd.

The spirit gave the doctoral degree: And every member of a company Was of his trade, and of the Bible free.

Plain truths enough for needful use they found; But men would still be itching to expound: 410 Each was ambitious of the obscurest place, No measure ta'en from knowledge, all from grace.

Study and pains were now no more their care; Texts were explain'd by fasting and by prayer: This was the fruit the private spirit brought; Occasion'd by great zeal and little thought.

While crowds unlearn'd, with rude devotion warm, About the sacred viands buzz and swarm.

The fly-blown text creates a crawling brood, And turns to maggots what was meant for food. 420 A thousand daily sects rise up and die; A thousand more the perish'd race supply; So all we make of Heaven's discover'd will, Is, not to have it, or to use it ill.

The danger's much the same; on several shelves If others wreck us, or we wreck ourselves.

What then remains, but, waiving each extreme, The tides of ignorance and pride to stem?

Neither so rich a treasure to forego; Nor proudly seek beyond our power to know: 430 Faith is not built on disquisitions vain; The things we must believe are few and plain: But since men will believe more than they need, And every man will make himself a creed; In doubtful questions 'tis the safest way To learn what unsuspected ancients say: For 'tis not likely we should higher soar In search of heaven, than all the Church before: Nor can we be deceived, unless we see The Scripture and the Fathers disagree. 440 If, after all, they stand suspected still, (For no man's faith depends upon his will): 'Tis some relief, that points not clearly known, Without much hazard may be let alone: And after hearing what our Church can say, If still our reason runs another way, That private reason 'tis more just to curb, Than by disputes the public peace disturb.

For points obscure are of small use to learn: But common quiet is mankind's concern. 450

Thus have I made my own opinions clear; Yet neither praise expect, nor censure fear: And this unpolish'd, rugged verse I chose, As fittest for discourse, and nearest prose: For while from sacred truth I do not swerve, Tom Sternhold's or Tom Shadwell's rhymes will serve.

FOOTNOTES:

[Footnote 85: 'Not to name Mariana, Bellarmine,' &c.: all Jesuits and controversial writers in the Roman Catholic Church.]

[Footnote 86: Hacket was a man of learning; he had much of the Scriptures by heart, and made himself remarkable by preaching in an enthusiastic strain. In 1591, he made a great parade of sanct.i.ty, pretended to divine inspiration, and visions from G.o.d.]

[Footnote 87: The son of the celebrated John Hampden. He was in the Ryehouse Plot, and fined 15,000, which was remitted at the Revolution.]

[Footnote 88: 'Bishop:' Athanasius.]

[Footnote 89: 'Junius and Tremellius:' Francis Junius and Emanuel Tremellius, two Calvinist ministers, who, in the sixteenth century, joined in translating the Bible from Hebrew into Latin.]

THRENODIA AUGUSTALIS:

A FUNERAL PINDARIC POEM, SACRED TO THE HAPPY MEMORY OF KING CHARLES II.