The Philosophers Disquisition Directed to the Dying Christian
1.
Before by death you never knowledge gain,
(For to increase your knowledg you must dye)
Tell me if all that Learning be not vain,
On which we proudly in this Life rely.
2.
Is not the Learning which we knowledge call,
Our own but by Opinion and in part?
Not made intirely certain, nor to all;
And is not Knowledge but disputed Art?
3.
And though a bad, yet 'tis a forward Guide;
Who, vexing at the shortness of the day,
Doth to o'retake swift time, still onward ride;
Whilst we still follow, and still doubt our way.
4.
A Guide, who ev'ry step proceeds with doubt;
Who guessingly her progress doth begin;
And brings us back where first she led us out
To meet dark Midnight at our restless Inn.
5.
It is a Plummet to so short a Line,
As sounds no deeper then the sounders Eies,
The Peoples Meteor which not long can shine,
Nor far above the middle Region rise.
6.
This Spy from Schooles gets ill Intelligence;
Where Art imposing Rules, oft gravely errs,
She steals to Natures Closet, and from thence
Brings nought but undecypher'd Characters,
7.
She doth, like India's last Discov'rers, boast
Of adding to old Maps, though she has bin
But sayling by some clear and open Coast,
Where all is woody, wild, and dark within.
8.
False Learning wanders upward more and more,
Knowledge (for such there is in some degree)
Still vainly, like the Eagle, loves to soare,
Though it can never to the highest see.
9.
For Errors Mist doth bound the Spirits sight
As Clouds (which make Earths arched Roof seem low)
Restraine the Bodies Eyes; and still when light
Growes cleerer upward, Heaven must higher show.
10.
And as good Men, whose Mindes towards Godhead rise,
Take Heavens height higher than they can express;
So from that height they lower things despise,
And oft contract Earths littleness to less.
11.
Of this forbidden fruit, since we but gaine
A taste, by which we only hungry grow;
Wee meerly toyle to find our Studies vaine;
And trust to Schooles for what they cannot know.
12.
If Knowledge be the Coyne of Soules, 'tis set
Above the Standard of each common Reigne,
And, like a Meddall of Gods Cabinet,
Is seldome shewne, and soon put up again.
13.
For though in one blest Age much sway it beares,
Yet to the next it oft becomes unknowne;
Unless like long hid Meddalls it appeares
In Counterfeits, and for deceit be showne.
14.
If Heav'n with Knowledge did some one indue
With more then the Experience of the Dead;
To teach the Living more then Life e're knew
In Schooles, where all Succession may be bred.
15.
Then (as in Courts, meere strangers bashfully
At first their walk towards private dores begin;
But bolder grow when those they open spy,
And being enter'd becken others in.)
16.
So to his Studious Cell (which would appeare
Like Natures privy-Lodgings) my address
I first by stealth would make, but entring there
I should grow bold, and give to all access.
17.
Then to her secret Nursery would proceed;
And thither bring the World, to judge how she
First-Causes, and Times Infancy did breed.
For Knowledge should, since good, to all be free.
18.
If Knowledge must, as evill, hidden lie,
Then we, its object, Nature, seem to blame;
And whilst we banish Knowledge, as a Spy,
We but hide Nature as we cover shame.
19.
For if our Object, Nature, be correct,
Bold Knowledge then a free Spectator is,
And not a Spy, since Spyes we scarce suspect
Or fear, but where their Objects are amiss.
20.
In gathering Knowledge from the Sacred Tree,
I would not snatch in haste the fruit below;
But rather climbe, like those who curious be,
And boldly taste, that which does highest grow.
21.
For Knowledge would her prospect take in height;
'Tis Gods lov'd Eaglet, bred by him to fly,
Though with weak Eyes, still upward at the light,
And may soare short, but cannot soare too high.
22.
Though life, since finite, has no ill excuse
For being but in finite objects learn'd,
Yet sure the Soul was made for little use,
Unless it be in infinites concern'd.
23.
Speak then such things of Heaven (since studious Mindes
Seeme travail'd Soules, and yours prepares to goe)
As mine may with the journey when it findes
That yours doth Heaven, her native Countrey, know.
24.
Tell, if you found your Faith, e're you it sought.
Or could it spring e're Reason was full blowne?
Or could it learne, till by your reason taught,
To know it self, or be by others known?
25.
Where Men have several Faiths, to find the true
We only can the aid of Reason use;
Tis Reason shewes us which we should eschew
When by comparison we learn to chuse.
26.
But though we there on Reason must rely
Where Men to several Faiths their Mindes dispose,
Yet, after Reasons choice, the Schooles are shy
To let it judge the very Faith it chose.
27.
How e're, 'tis call'd to conster the Records
Of Faiths dark Charter, wrapt in Sacred Writ;
And is the only Judge even of those words
By which Faith claimes that Reason should submit.
28.
Since Holy Text bids Faith to comprehend
Such Mysteries as Nature may suspect,
And Faith must Reason, as her Guide, attend,
Least she mistake what Scripture doth direct.
29.
Since from the Soules farr Countrey, Heaven, God sent
His Law (an Embassy to few reveal'd)
Which did those good conditions represent
Of our Eternal Peace, ere it was seal'd.
30.
Since to remote Ambassadors are given
Interpreters, when they with Kings conferre;
Since to that Law, Gods Embassy from Heaven,
Our Reason serves as an Interpreter;
31.
Since justly Clients pay that Judge an awe,
Who Laws lost sense interprets and restores;
(Yet Judges are no more above the Law
Then Truchmen are above Ambassadours)
32.
Since Reason, as a Judge, the Tryall hath
Of diff'ring Faiths, by adverse Pens perplext;
Why is not Reason reckon'd above Faith,
Though not above her Law, the Sacred Text?
33.
If Reason have such worth, why should she still
Attend below, whilst Faith doth upward climbe?
Yet common Faith seemes but unstudy'd will;
And Reason calls unstudy'd will a Crime.
34.
Slave Reason, even at home in Prison lies!
And by Religion is so watch'd, and aw'd,
That though the Prison Windowes, both her Eyes,
Stand open, yet she scarce dares look abroad.
35.
Faith thinks, that Reason is her adverse Spy;
Yet Reason is, through doubtfull wayes, her Guide;
But like a Scoute, brought in from th' Enemy,
Must, when she guides her, bound, and guarded ride.
36.
Or if by Faith, not as her Judge disdain'd,
Nor, as her Guide, suspected, but is found
In every sentence just to the arraign'd,
And guides her right, unguarded and unbound.
37.
Why then should such a Judge be still deny'd
T' examine (since Faiths claimes still publick are)
Her secret Pleas? or, Why should such a Guide
Be hinder'd, where Faith goes, to goe as farr.
38.
And yet as one, bred humbly, who would show
His Monarchs Palace to a Stranger, goes
But to the Gates; as if to let him know
Where so much greatness dwells, not what it does;
39.
Whilst strait the Stranger enters undeny'd,
As one whose breeding has much bolder bin;
So Reason, though she were at first Fayths Guide
To Heav'n, yet waites without, when Faith goes in.
40.
But though, at Court, bold strangers enter, where
The way is to their bashfull Guide forbid;
Yet he, when they come back, is apt to heare
And ask them, what the King then said, and did?
41.
And so, though Reason (which is Faiths first Guide
To God) is stopt where Faith has entrance free,
As Nature's stranger; though 'tis then deny'd
To Reason, as of Natures family;
42.
Yet straite, when from her Vision and her Trance
Faith does returne, then Reason quits that awe
Enjoyn'd when Priests impos'd our ignorance;
And asks, how much she of the Godhead saw.
43.
But as a prudent Monarch seems alone,
Retir'd, as if conceal'd even to his Court;
To Subjects more in Pow'r then person known;
At distance sought, and found but by Report;
44.
So God hath vayl'd his pow'r with Mysteries
Even to his Court in Heaven; and Faith comes there,
Not prying with a strangers curious Eyes,
But like a plain implicit Worshipper.
45.
Yet as Court-strangers, getting some access,
Are apt to tell at home, more then they saw;
Though then their Pencill draws Court-greatness less,
Then that which Truth at nearer view could draw:
46.
So Faith (who is even taught an ignorance;
For she by knowledge quits her dignity)
Does lessen God-head, which she would advance,
By telling more of God then she can see.
47.
Our Soules but like unhappy strangers come
From Heav'n, their Countrey, to this Worlds bad Coast;
They Land, then strait are backward bound for home;
And many are in stormes of passion lost!
48.
They long with danger sayle through lifes vext Seas,
In Bodies, as in Vessels full of leaks;
Walking in veines, their narrow Galleries;
Shorter then walks of Seamen on their Decks.
49.
Art's Card is by their Pilot, Faith, refus'd;
Her course by guess she ever forward beares;
Reason her Rudder is, but never us'd;
Because towards Heaven she ne'r with Reason steeres.
50.
For as a Pilot, sure of faire Trade-Windes,
The Helme in all the Voyage never hands,
But ties it up, so Reasons Helme she bindes,
And boldly closs for Heavens safe Harbour stands.
51.
In Reasons place, Tradition doth her lead;
And that presumptuous Antiquary makes
Strong Lawes of weak opinions of the Dead,
And what was common Coyne for Meddalls takes.
52.
Tradition! Times suspected Register!
Too oft Religion at her triall failes!
In stead of Knowledge, teacheth her to erre;
And weares out Truth's best Stories into Tales,
53.
O why hath such a Guide Faiths progress laid?
Or can our Faith, ill guided, guide us well?
Or had she not Traditions Mapps survay'd,
How could she aime to shew us Heav'n and Hell?
54.
If Faith with Reason never doth advise;
Nor yet Tradition leads her, she is then
From Heav'n inspir'd, and secretly grows wise
Above the Schooles we know not how, nor when.
55.
For could we know how Faiths bold trust is wrought,
What are those Visions we in sleep discern;
And when by Heavens short whispers we are taught
More then the watchfull Schooles could ever learn;
56.
Then soon Faith's ignorance, which now doth seem
A serious wonder to Philosophy,
Would fall from value to a low esteem,
And not a wonder nor a virtue be.
57.
But though we cannot guess the manner how
Grace first is secretly in small seeds sown;
Yet Fruit, though seed lies hid, in view doth grow;
And Faith, the fruit of Grace, must needs be known.
58.
Faith lights us through the dark to Deitie;
Whilst, without sight, we witness that she showes
More God then in his works our eyes can see;
Though none but by those works the Godhead knowes.
59.
If you have Faith, then you we must adore;
Since Faith does rather seeme inspir'd then taught;
And men inspir'd have of the Godhead more
Then Nature ever found, or reason sought.
60.
To you whom Inspiration sanctifies,
I come with doubts, the mindes defect of light,
As to Apostles some, with darkned Eyes,
Came to receive by Miracle their sight.
61.
And when I thus presume, you are with more
Then Natures publick wealth by Faith indu'd,
Or think you should reveale your secret store;
You cannot judge my bold opinion rude.
62.
Even Faith (not proving what it would assure)
But bold opinion seemes to Reasons view;
And since the blind brought Faith to help their cure,
I bring Opinion, Reasons Faith, to you.
63.
We, for their knowledge, Men inspir'd adore;
Not for those Truths they hide, but those they show;
And vulgar Reason findes that none knowes more
Then that which he can make another know.
64.
Then tell me first, if Nature must forbear
To aske, why still she must remain in doubt,
A Darkness which does much like Hell appear,
Where all may enter in but none get out.
65.
Thus we at once are bidden and forbid;
Charg'd to make God the object of the Mind;
Then hinder'd from it, since he is so hid,
As we but seek that which we cannot find.
66.
Our glim'ring knowledge, like the wandring Light
In Fenns, doth to incertainties direct
The weary progress of our useless sight;
And only makes us able to suspect.
67.
Or if inquiring Mindes are not kept in,
But by some few, whom Schooles to Power advance,
Who, since themselves see short, would make it Sin,
When others look beyond their ignorance;
68.
If, as Gods Students, we have leave to learne
His Truths, why doth his Text oft need debate?
Why, as through Mists, must we his Lawes discerne?
Since Lawes seeme Snares, when they are intricate.
69.
They who believe Mans Reason is too scant,
And that it doth the Warr of Writers cause;
Inferr that Gods great works proportion want,
Who taught our reason, and did write those Lawes.
70.
His Text, the Soules Record, appeares to some
(Though thence our Soules hold their inheritance)
Obscure by growing old, and seemes to come,
Not by consignement to us, but by chance.
71.
Law (which is Reason made Authority)
Allows consignment to be good and cleare,
Not when, like this, it does in Copies lie,
But in the known Originall appear.
72.
Could this Record be too authentick made?
Or why, when God was fashion'd to our eyes,
And very Formes of humane Lawes obey'd,
Did he not sign it but by Deputies?
73.
Or why, when he was Man, did he not deine
Wholly to write this Text with his own hand?
Or why (as if all written Roles were vaine)
Did he ne'r write but once, and but in sand?
74.
Tell me, why Heav'n at first did suffer Sin?
Letting Seed grow which it had never sown?
Why, when the Soules first Fever did begin,
Was it not cur'd, which now a Plague is grown?
75.
Why did not Heav'ns prevention Sin restraine?
Or is not Pow'rs permission a consent?
Which is in Kings as much as to ordaine;
And ills ordain'd are free from punishment.
76.
And since no Crime could be e're Lawes were fram'd;
Lawes dearly taught us how to know offence;
Had Lawes not been, we never had been blam'd;
For not to know we sin, is innocence.
77.
Sin's Childhood was not starv'd, but rather more
Then finely fed; so sweet were pleasures made
That nourisht it: for sweet is lust of Pow'r,
And sweeter, Beauty, which hath power betray'd,
78.
Sin, which at fullest growth is childish still,
Would but for pleasures company decay;
As sickly Children thrive that have their will;
But quickly languish being kept from play.
79.
Since only pleasure breeds sins appetite;
Which still by pleasant objects is infus'd;
Since 'tis provok'd to what it doth commit;
And ill provok't may plead to be excus'd;
80.
Why should our Sins, which not a moment last,
(For, to Eternity compar'd, extent
Of Life is, e're we name it, stopt and past)
Receive a doome of endless punishment?
81.
If Soules to Hells vast Prison never come
Committed for their Crimes, but destin'd be,
Like Bondmen borne, whose prison is their home,
And long e're they were bound could not be free;
82.
Then hard is Destinies dark Law; whose Text
We are forbid to read, yet must obey;
And reason with her useless eyes is vext,
Which strive to guide her where they see no way.
83.
Doth it our Reasons mutinies appease,
To say, the Potter may his own Clay mould
To ev'ry use, or in what shape he please,
At first not councell'd, nor at last controul'd?
84.
Pow'rs hand can neither easie be nor strict
To liveless Clay, which ease nor torment knows;
And where it cannot favour nor afflict,
It neither Justice nor Injustice shows.
85.
But Soules have life, and life eternal too;
Therefore if doom'd before they can offend,
It seems to shew what Heavenly power can do,
But does not in that deed that Pow'r commend.
86.
That we are destin'd after Death to more
Then Reason thinks due punishment for Sins;
Seemes possible, because in life, before
We know to sin, our punishment begins.
87.
Why else do Infants with incessant cries
Complaine of secret harme as soon as born?
Or why are they, in Cities destinies,
So oft by Warr from ravisht Mothers torne?
88.
Doth not belief of being destin'd draw
Our Reason to Presumption or dispaire?
If Destiny be not, like humane Law,
To be repeal'd, what is the use of Prayer?
89.
Why even to all was Prayer enjoyn'd? since those
Whom God (whose will ne'r alters) did elect
Are sure of Heaven; and when we Pray it shows
That we his certainty of will suspect.
90.
Those who to lasting darkness destin'd were,
Though soon as born they pray, yet pray too late:
Avoidless ills we to no purpose feare;
And none, when fear is past, will supplicate.
Before by death you never knowledge gain,
(For to increase your knowledg you must dye)
Tell me if all that Learning be not vain,
On which we proudly in this Life rely.
2.
Is not the Learning which we knowledge call,
Our own but by Opinion and in part?
Not made intirely certain, nor to all;
And is not Knowledge but disputed Art?
3.
And though a bad, yet 'tis a forward Guide;
Who, vexing at the shortness of the day,
Doth to o'retake swift time, still onward ride;
Whilst we still follow, and still doubt our way.
4.
A Guide, who ev'ry step proceeds with doubt;
Who guessingly her progress doth begin;
And brings us back where first she led us out
To meet dark Midnight at our restless Inn.
5.
It is a Plummet to so short a Line,
As sounds no deeper then the sounders Eies,
The Peoples Meteor which not long can shine,
Nor far above the middle Region rise.
6.
This Spy from Schooles gets ill Intelligence;
Where Art imposing Rules, oft gravely errs,
She steals to Natures Closet, and from thence
Brings nought but undecypher'd Characters,
7.
She doth, like India's last Discov'rers, boast
Of adding to old Maps, though she has bin
But sayling by some clear and open Coast,
Where all is woody, wild, and dark within.
8.
False Learning wanders upward more and more,
Knowledge (for such there is in some degree)
Still vainly, like the Eagle, loves to soare,
Though it can never to the highest see.
9.
For Errors Mist doth bound the Spirits sight
As Clouds (which make Earths arched Roof seem low)
Restraine the Bodies Eyes; and still when light
Growes cleerer upward, Heaven must higher show.
10.
And as good Men, whose Mindes towards Godhead rise,
Take Heavens height higher than they can express;
So from that height they lower things despise,
And oft contract Earths littleness to less.
11.
Of this forbidden fruit, since we but gaine
A taste, by which we only hungry grow;
Wee meerly toyle to find our Studies vaine;
And trust to Schooles for what they cannot know.
12.
If Knowledge be the Coyne of Soules, 'tis set
Above the Standard of each common Reigne,
And, like a Meddall of Gods Cabinet,
Is seldome shewne, and soon put up again.
13.
For though in one blest Age much sway it beares,
Yet to the next it oft becomes unknowne;
Unless like long hid Meddalls it appeares
In Counterfeits, and for deceit be showne.
14.
If Heav'n with Knowledge did some one indue
With more then the Experience of the Dead;
To teach the Living more then Life e're knew
In Schooles, where all Succession may be bred.
15.
Then (as in Courts, meere strangers bashfully
At first their walk towards private dores begin;
But bolder grow when those they open spy,
And being enter'd becken others in.)
16.
So to his Studious Cell (which would appeare
Like Natures privy-Lodgings) my address
I first by stealth would make, but entring there
I should grow bold, and give to all access.
17.
Then to her secret Nursery would proceed;
And thither bring the World, to judge how she
First-Causes, and Times Infancy did breed.
For Knowledge should, since good, to all be free.
18.
If Knowledge must, as evill, hidden lie,
Then we, its object, Nature, seem to blame;
And whilst we banish Knowledge, as a Spy,
We but hide Nature as we cover shame.
19.
For if our Object, Nature, be correct,
Bold Knowledge then a free Spectator is,
And not a Spy, since Spyes we scarce suspect
Or fear, but where their Objects are amiss.
20.
In gathering Knowledge from the Sacred Tree,
I would not snatch in haste the fruit below;
But rather climbe, like those who curious be,
And boldly taste, that which does highest grow.
21.
For Knowledge would her prospect take in height;
'Tis Gods lov'd Eaglet, bred by him to fly,
Though with weak Eyes, still upward at the light,
And may soare short, but cannot soare too high.
22.
Though life, since finite, has no ill excuse
For being but in finite objects learn'd,
Yet sure the Soul was made for little use,
Unless it be in infinites concern'd.
23.
Speak then such things of Heaven (since studious Mindes
Seeme travail'd Soules, and yours prepares to goe)
As mine may with the journey when it findes
That yours doth Heaven, her native Countrey, know.
24.
Tell, if you found your Faith, e're you it sought.
Or could it spring e're Reason was full blowne?
Or could it learne, till by your reason taught,
To know it self, or be by others known?
25.
Where Men have several Faiths, to find the true
We only can the aid of Reason use;
Tis Reason shewes us which we should eschew
When by comparison we learn to chuse.
26.
But though we there on Reason must rely
Where Men to several Faiths their Mindes dispose,
Yet, after Reasons choice, the Schooles are shy
To let it judge the very Faith it chose.
27.
How e're, 'tis call'd to conster the Records
Of Faiths dark Charter, wrapt in Sacred Writ;
And is the only Judge even of those words
By which Faith claimes that Reason should submit.
28.
Since Holy Text bids Faith to comprehend
Such Mysteries as Nature may suspect,
And Faith must Reason, as her Guide, attend,
Least she mistake what Scripture doth direct.
29.
Since from the Soules farr Countrey, Heaven, God sent
His Law (an Embassy to few reveal'd)
Which did those good conditions represent
Of our Eternal Peace, ere it was seal'd.
30.
Since to remote Ambassadors are given
Interpreters, when they with Kings conferre;
Since to that Law, Gods Embassy from Heaven,
Our Reason serves as an Interpreter;
31.
Since justly Clients pay that Judge an awe,
Who Laws lost sense interprets and restores;
(Yet Judges are no more above the Law
Then Truchmen are above Ambassadours)
32.
Since Reason, as a Judge, the Tryall hath
Of diff'ring Faiths, by adverse Pens perplext;
Why is not Reason reckon'd above Faith,
Though not above her Law, the Sacred Text?
33.
If Reason have such worth, why should she still
Attend below, whilst Faith doth upward climbe?
Yet common Faith seemes but unstudy'd will;
And Reason calls unstudy'd will a Crime.
34.
Slave Reason, even at home in Prison lies!
And by Religion is so watch'd, and aw'd,
That though the Prison Windowes, both her Eyes,
Stand open, yet she scarce dares look abroad.
35.
Faith thinks, that Reason is her adverse Spy;
Yet Reason is, through doubtfull wayes, her Guide;
But like a Scoute, brought in from th' Enemy,
Must, when she guides her, bound, and guarded ride.
36.
Or if by Faith, not as her Judge disdain'd,
Nor, as her Guide, suspected, but is found
In every sentence just to the arraign'd,
And guides her right, unguarded and unbound.
37.
Why then should such a Judge be still deny'd
T' examine (since Faiths claimes still publick are)
Her secret Pleas? or, Why should such a Guide
Be hinder'd, where Faith goes, to goe as farr.
38.
And yet as one, bred humbly, who would show
His Monarchs Palace to a Stranger, goes
But to the Gates; as if to let him know
Where so much greatness dwells, not what it does;
39.
Whilst strait the Stranger enters undeny'd,
As one whose breeding has much bolder bin;
So Reason, though she were at first Fayths Guide
To Heav'n, yet waites without, when Faith goes in.
40.
But though, at Court, bold strangers enter, where
The way is to their bashfull Guide forbid;
Yet he, when they come back, is apt to heare
And ask them, what the King then said, and did?
41.
And so, though Reason (which is Faiths first Guide
To God) is stopt where Faith has entrance free,
As Nature's stranger; though 'tis then deny'd
To Reason, as of Natures family;
42.
Yet straite, when from her Vision and her Trance
Faith does returne, then Reason quits that awe
Enjoyn'd when Priests impos'd our ignorance;
And asks, how much she of the Godhead saw.
43.
But as a prudent Monarch seems alone,
Retir'd, as if conceal'd even to his Court;
To Subjects more in Pow'r then person known;
At distance sought, and found but by Report;
44.
So God hath vayl'd his pow'r with Mysteries
Even to his Court in Heaven; and Faith comes there,
Not prying with a strangers curious Eyes,
But like a plain implicit Worshipper.
45.
Yet as Court-strangers, getting some access,
Are apt to tell at home, more then they saw;
Though then their Pencill draws Court-greatness less,
Then that which Truth at nearer view could draw:
46.
So Faith (who is even taught an ignorance;
For she by knowledge quits her dignity)
Does lessen God-head, which she would advance,
By telling more of God then she can see.
47.
Our Soules but like unhappy strangers come
From Heav'n, their Countrey, to this Worlds bad Coast;
They Land, then strait are backward bound for home;
And many are in stormes of passion lost!
48.
They long with danger sayle through lifes vext Seas,
In Bodies, as in Vessels full of leaks;
Walking in veines, their narrow Galleries;
Shorter then walks of Seamen on their Decks.
49.
Art's Card is by their Pilot, Faith, refus'd;
Her course by guess she ever forward beares;
Reason her Rudder is, but never us'd;
Because towards Heaven she ne'r with Reason steeres.
50.
For as a Pilot, sure of faire Trade-Windes,
The Helme in all the Voyage never hands,
But ties it up, so Reasons Helme she bindes,
And boldly closs for Heavens safe Harbour stands.
51.
In Reasons place, Tradition doth her lead;
And that presumptuous Antiquary makes
Strong Lawes of weak opinions of the Dead,
And what was common Coyne for Meddalls takes.
52.
Tradition! Times suspected Register!
Too oft Religion at her triall failes!
In stead of Knowledge, teacheth her to erre;
And weares out Truth's best Stories into Tales,
53.
O why hath such a Guide Faiths progress laid?
Or can our Faith, ill guided, guide us well?
Or had she not Traditions Mapps survay'd,
How could she aime to shew us Heav'n and Hell?
54.
If Faith with Reason never doth advise;
Nor yet Tradition leads her, she is then
From Heav'n inspir'd, and secretly grows wise
Above the Schooles we know not how, nor when.
55.
For could we know how Faiths bold trust is wrought,
What are those Visions we in sleep discern;
And when by Heavens short whispers we are taught
More then the watchfull Schooles could ever learn;
56.
Then soon Faith's ignorance, which now doth seem
A serious wonder to Philosophy,
Would fall from value to a low esteem,
And not a wonder nor a virtue be.
57.
But though we cannot guess the manner how
Grace first is secretly in small seeds sown;
Yet Fruit, though seed lies hid, in view doth grow;
And Faith, the fruit of Grace, must needs be known.
58.
Faith lights us through the dark to Deitie;
Whilst, without sight, we witness that she showes
More God then in his works our eyes can see;
Though none but by those works the Godhead knowes.
59.
If you have Faith, then you we must adore;
Since Faith does rather seeme inspir'd then taught;
And men inspir'd have of the Godhead more
Then Nature ever found, or reason sought.
60.
To you whom Inspiration sanctifies,
I come with doubts, the mindes defect of light,
As to Apostles some, with darkned Eyes,
Came to receive by Miracle their sight.
61.
And when I thus presume, you are with more
Then Natures publick wealth by Faith indu'd,
Or think you should reveale your secret store;
You cannot judge my bold opinion rude.
62.
Even Faith (not proving what it would assure)
But bold opinion seemes to Reasons view;
And since the blind brought Faith to help their cure,
I bring Opinion, Reasons Faith, to you.
63.
We, for their knowledge, Men inspir'd adore;
Not for those Truths they hide, but those they show;
And vulgar Reason findes that none knowes more
Then that which he can make another know.
64.
Then tell me first, if Nature must forbear
To aske, why still she must remain in doubt,
A Darkness which does much like Hell appear,
Where all may enter in but none get out.
65.
Thus we at once are bidden and forbid;
Charg'd to make God the object of the Mind;
Then hinder'd from it, since he is so hid,
As we but seek that which we cannot find.
66.
Our glim'ring knowledge, like the wandring Light
In Fenns, doth to incertainties direct
The weary progress of our useless sight;
And only makes us able to suspect.
67.
Or if inquiring Mindes are not kept in,
But by some few, whom Schooles to Power advance,
Who, since themselves see short, would make it Sin,
When others look beyond their ignorance;
68.
If, as Gods Students, we have leave to learne
His Truths, why doth his Text oft need debate?
Why, as through Mists, must we his Lawes discerne?
Since Lawes seeme Snares, when they are intricate.
69.
They who believe Mans Reason is too scant,
And that it doth the Warr of Writers cause;
Inferr that Gods great works proportion want,
Who taught our reason, and did write those Lawes.
70.
His Text, the Soules Record, appeares to some
(Though thence our Soules hold their inheritance)
Obscure by growing old, and seemes to come,
Not by consignement to us, but by chance.
71.
Law (which is Reason made Authority)
Allows consignment to be good and cleare,
Not when, like this, it does in Copies lie,
But in the known Originall appear.
72.
Could this Record be too authentick made?
Or why, when God was fashion'd to our eyes,
And very Formes of humane Lawes obey'd,
Did he not sign it but by Deputies?
73.
Or why, when he was Man, did he not deine
Wholly to write this Text with his own hand?
Or why (as if all written Roles were vaine)
Did he ne'r write but once, and but in sand?
74.
Tell me, why Heav'n at first did suffer Sin?
Letting Seed grow which it had never sown?
Why, when the Soules first Fever did begin,
Was it not cur'd, which now a Plague is grown?
75.
Why did not Heav'ns prevention Sin restraine?
Or is not Pow'rs permission a consent?
Which is in Kings as much as to ordaine;
And ills ordain'd are free from punishment.
76.
And since no Crime could be e're Lawes were fram'd;
Lawes dearly taught us how to know offence;
Had Lawes not been, we never had been blam'd;
For not to know we sin, is innocence.
77.
Sin's Childhood was not starv'd, but rather more
Then finely fed; so sweet were pleasures made
That nourisht it: for sweet is lust of Pow'r,
And sweeter, Beauty, which hath power betray'd,
78.
Sin, which at fullest growth is childish still,
Would but for pleasures company decay;
As sickly Children thrive that have their will;
But quickly languish being kept from play.
79.
Since only pleasure breeds sins appetite;
Which still by pleasant objects is infus'd;
Since 'tis provok'd to what it doth commit;
And ill provok't may plead to be excus'd;
80.
Why should our Sins, which not a moment last,
(For, to Eternity compar'd, extent
Of Life is, e're we name it, stopt and past)
Receive a doome of endless punishment?
81.
If Soules to Hells vast Prison never come
Committed for their Crimes, but destin'd be,
Like Bondmen borne, whose prison is their home,
And long e're they were bound could not be free;
82.
Then hard is Destinies dark Law; whose Text
We are forbid to read, yet must obey;
And reason with her useless eyes is vext,
Which strive to guide her where they see no way.
83.
Doth it our Reasons mutinies appease,
To say, the Potter may his own Clay mould
To ev'ry use, or in what shape he please,
At first not councell'd, nor at last controul'd?
84.
Pow'rs hand can neither easie be nor strict
To liveless Clay, which ease nor torment knows;
And where it cannot favour nor afflict,
It neither Justice nor Injustice shows.
85.
But Soules have life, and life eternal too;
Therefore if doom'd before they can offend,
It seems to shew what Heavenly power can do,
But does not in that deed that Pow'r commend.
86.
That we are destin'd after Death to more
Then Reason thinks due punishment for Sins;
Seemes possible, because in life, before
We know to sin, our punishment begins.
87.
Why else do Infants with incessant cries
Complaine of secret harme as soon as born?
Or why are they, in Cities destinies,
So oft by Warr from ravisht Mothers torne?
88.
Doth not belief of being destin'd draw
Our Reason to Presumption or dispaire?
If Destiny be not, like humane Law,
To be repeal'd, what is the use of Prayer?
89.
Why even to all was Prayer enjoyn'd? since those
Whom God (whose will ne'r alters) did elect
Are sure of Heaven; and when we Pray it shows
That we his certainty of will suspect.
90.
Those who to lasting darkness destin'd were,
Though soon as born they pray, yet pray too late:
Avoidless ills we to no purpose feare;
And none, when fear is past, will supplicate.
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