Redemption A divine poem, In Six Books. The three first demonstrate the Truth of the Christian Religion, The three last the Deity of Christ. To which is added, A Hymn to Christ the Redeemer. By Sir Richard Blackmore |
 |
|
| I. |
| II. |
| III. |
| IV. |
| V. |
| VI. |
[Book VI.]
|
 | Redemption |  |
296
[Book VI.]
THE ARGUMENT OF THE Sixth Book.
Arians defeated by Scripture fly in vain for refuge
to the schools, where they obscure revelation
with false learning and vain philosophy. If
the revelation be sufficiently prov'd of any assertion
concerning the essence of God, it is in vain
to appeal to the nature of the thing, and urge
that it is inconsistent with reason, which being
finite is utterly unable to search and comprehend
an object that is infinite: The sole business
of reason in this case is to examine and judge
of the evidence that is brought to prove that
any proposition about the nature of God is clearly
revealed by himself; for whatever is so revealed,
we are certain is true, tho' we cannot conceive
how it can be so; and therefore 'tis absurd and
impertinent to argue here from reason and the
nature of the thing, when the object is allow'd
to be incomprehensible. The pride and vain
glory of scholars, ambitious of raising a name,
is a frequent cause of error and heresy. Many
other texts of Scripture produc'd, that prove
Christ's Divinity, and the answers of the
Arians expos'd as arbitrary and unreasonable.
They allow the attributes of God, his Immensity,
Omniscience, Omnipresence and Eternity
to be certain and indubitable, tho' 'tis as clear
that they cannot comprehend them: Why then
is their assent not as much due to any proposition
concerning the intrinsick nature of
God, when it is sufficiently revealed, tho'
they cannot conceive the causes and Manner
of it. Instances of Arian disingenuity and
Equivocation.
297
298
Behold we still advance, and push the foe,
Assail his bulwarks, and their weakness show;
Vanquish'd by Scripture to the schools he flies,
And deep entrench'd in metaphysicks lies;
Begirt with nice distinctions, glosses, words
And phrases foreign to divine records.
Here the disputers of this world defy
The Gospel, arm'd with vain philosophy.
With idle labour they their Batt'ries dress,
And Christian revelation to oppress,
With smoke and vapour thence their engines play,
And aim to stifle pure celestial Day.
By rules scholastick teaching men to think
Of things inspir'd, they inspiration sink;
And to mysterious truth immortal foes,
Dim reason's light to that from heav'n oppose.
See, some of these great Sages ne'er pretend
A being unconfin'd to comprehend,
But grant that God's perfections are too high,
Too deep for mortals fully to descry :
Yet inconsistent with themselves, they dive,
Amidst this vast abyss, and daring strive
To search its secrets by a bold descent,
Examine wide infinitude's extent,
And arrogant determine where they own
The boundless object never can be known.
Others who better with themselves agree,
Presumptuous say, they grasp infinity
With finite reason, that their thoughts can soar
To endless heights, and depths immense explore,
While they can form conceptions in their mind
Commensurate to essence unconfin'd.
And hence, say they, we nothing will believe
Of the great Being, which we can't conceive:
Since they the Mind Eternal understand,
(So they affirm) they petulant demand,
When of his secret nature we dispute,
Reasons and proofs, which their ideas suit;
That will convincing demonstration bring,
And shew, as well the manner, as the thing.
Will these, who such a conscious compass vaunt,
And, that they fully know th' Almighty grant,
His attributes unbounded disbelieve,
Till they conceptions adequate receive?
Presumptuous folly! to himself alone
God's nature and perfections must be known;
Yet vain disputers will to things intrude,
Which reason at its utmost stretch elude,
Would, what's above their sphere, attempt to clasp,
And strive with objects, which they cannot grasp;
By metaphysick speculations try
Th' Almighty's hidden nature to descrie,
And up to heights interminable flie.
But groping in th' inextricable maze,
Giddy and dazzled by too strong a blaze
Of awful glory, they bewilder'd stray,
And guideless strive in vain to find their way,
And yet the notions, which their scheme promote,
Th' obscure conjectures of a daring thought
Concerning God, as certain they conclude,
And on the world, as truths divine, obtrude.
Assail his bulwarks, and their weakness show;
Vanquish'd by Scripture to the schools he flies,
And deep entrench'd in metaphysicks lies;
Begirt with nice distinctions, glosses, words
And phrases foreign to divine records.
Here the disputers of this world defy
The Gospel, arm'd with vain philosophy.
With idle labour they their Batt'ries dress,
And Christian revelation to oppress,
With smoke and vapour thence their engines play,
And aim to stifle pure celestial Day.
By rules scholastick teaching men to think
Of things inspir'd, they inspiration sink;
And to mysterious truth immortal foes,
Dim reason's light to that from heav'n oppose.
299
A being unconfin'd to comprehend,
But grant that God's perfections are too high,
Too deep for mortals fully to descry :
Yet inconsistent with themselves, they dive,
Amidst this vast abyss, and daring strive
To search its secrets by a bold descent,
Examine wide infinitude's extent,
And arrogant determine where they own
The boundless object never can be known.
Others who better with themselves agree,
Presumptuous say, they grasp infinity
With finite reason, that their thoughts can soar
To endless heights, and depths immense explore,
While they can form conceptions in their mind
Commensurate to essence unconfin'd.
300
Of the great Being, which we can't conceive:
Since they the Mind Eternal understand,
(So they affirm) they petulant demand,
When of his secret nature we dispute,
Reasons and proofs, which their ideas suit;
That will convincing demonstration bring,
And shew, as well the manner, as the thing.
Will these, who such a conscious compass vaunt,
And, that they fully know th' Almighty grant,
His attributes unbounded disbelieve,
Till they conceptions adequate receive?
Presumptuous folly! to himself alone
God's nature and perfections must be known;
Yet vain disputers will to things intrude,
Which reason at its utmost stretch elude,
Would, what's above their sphere, attempt to clasp,
And strive with objects, which they cannot grasp;
301
Th' Almighty's hidden nature to descrie,
And up to heights interminable flie.
But groping in th' inextricable maze,
Giddy and dazzled by too strong a blaze
Of awful glory, they bewilder'd stray,
And guideless strive in vain to find their way,
And yet the notions, which their scheme promote,
Th' obscure conjectures of a daring thought
Concerning God, as certain they conclude,
And on the world, as truths divine, obtrude.
He, who the revelation owns, yet brings
The sacred truths and high mysterious things
Of Christian faith, which heav'nly light reveals,
To reason's bar, to a wrong court appeals.
For reason, reason's self being judge, by laws,
That rule her province, can't decide the cause.
Since spirits are to man so little known,
Not only those without us, but our own,
As well their essence, as their properties,
And hidden intellectual springs; the wise,
Who search for sacred truth, will ne'er rely
On dark decisions of philosophy.
Religion's controverted points, resolv'd
Into scholastick maxims, are involv'd
In doubt and mist, to which with diffident
And fluctuating minds we yield assent.
Nor does religion her true force express,
And beauties in a metaphorick dress,
But is suspected much, if not despis'd,
When by the schoolman's subtile arts disguis'd.
The sacred truths and high mysterious things
Of Christian faith, which heav'nly light reveals,
To reason's bar, to a wrong court appeals.
For reason, reason's self being judge, by laws,
That rule her province, can't decide the cause.
302
Not only those without us, but our own,
As well their essence, as their properties,
And hidden intellectual springs; the wise,
Who search for sacred truth, will ne'er rely
On dark decisions of philosophy.
Religion's controverted points, resolv'd
Into scholastick maxims, are involv'd
In doubt and mist, to which with diffident
And fluctuating minds we yield assent.
Nor does religion her true force express,
And beauties in a metaphorick dress,
But is suspected much, if not despis'd,
When by the schoolman's subtile arts disguis'd.
The Christian founder first religion fixt
Clear, and with vain philosophy unmixt,
And did his laws in easy language teach,
Such as the swain and fisherman could reach:
Now Christian churches were with concord crown'd,
Blameless in manners and in doctrine sound,
Their piety and ardent mutual love
Did midst the nations admiration move;
Vertue and goodness was their generous aim?
They did their hearts, their lives and doctrines frame,
For sure attainment of immortal bliss
In the succeeding world, and peace in this:
Nor tried by feeble reason to unfold
Doctrines sublime in sacred writ enroll'd,
Mysterious points of unsurmounted height;
That might the most audacious wit affright;
Which they, because reveal'd, receiv'd as true,
Tho' none the mode and secret manner knew.
In this primæval state, this golden age,
E'er party-strife did Christian realms engage,
The zeal, that every vot'ry's mind engrost,
Was, who should raise their founder's glory most;
Instincts corrupt and blameful passions quell,
And in blest works of charity excel.
At length the Greeks by national dispute
Trouble the fountain, and the streams pollute
Of faith divine, which by this inlet grew
Thick and disturb'd, and fatal ferments knew.
Hence from the schools did spreading fogs arise
And clouds of learning darken'd Christian skies.
And now the Saviour's uncontested creed,
Simple, unmix'd and from vain glosses freed,
By wits explained did explanation need.
Clear, and with vain philosophy unmixt,
303
Such as the swain and fisherman could reach:
Now Christian churches were with concord crown'd,
Blameless in manners and in doctrine sound,
Their piety and ardent mutual love
Did midst the nations admiration move;
Vertue and goodness was their generous aim?
They did their hearts, their lives and doctrines frame,
For sure attainment of immortal bliss
In the succeeding world, and peace in this:
Nor tried by feeble reason to unfold
Doctrines sublime in sacred writ enroll'd,
Mysterious points of unsurmounted height;
That might the most audacious wit affright;
Which they, because reveal'd, receiv'd as true,
Tho' none the mode and secret manner knew.
304
E'er party-strife did Christian realms engage,
The zeal, that every vot'ry's mind engrost,
Was, who should raise their founder's glory most;
Instincts corrupt and blameful passions quell,
And in blest works of charity excel.
At length the Greeks by national dispute
Trouble the fountain, and the streams pollute
Of faith divine, which by this inlet grew
Thick and disturb'd, and fatal ferments knew.
Hence from the schools did spreading fogs arise
And clouds of learning darken'd Christian skies.
And now the Saviour's uncontested creed,
Simple, unmix'd and from vain glosses freed,
By wits explained did explanation need.
Doctrines embrac'd as clear, as well as pure,
Grew by inept philosophy obscure,
While its proud teachers furious did invade
The peaceful church, and vast confusion made.
Now points divine, that plainly were reveal'd,
All for salvation necessary held,
In speculation's subtilties involv'd,
And novel doubts too hard to be resolv'd,
Became the labour of the strongest mind,
And far above all vulgar reach refin'd.
When oft th' aggressor heretick employ'd
The sophists treach'rous learning, to avoid
The force of heav'nly truth, and undermine
This most important article divine,
That Christ is God; the orthodox in course
Constrain'd oppos'd scholastick force to force.
The church, where now philosophy grew rife,
Became a scene of academick strife,
A field of disputation, where they fought
With arms and armour forg'd by studious thought,
And in the college by the Sages wrought.
Thus the corrupters of the Christian creed
Call'd in the schools to justify the deed;
And then, as said, compell'd the faithful strove,
By the same means th' assailants to remove,
And vindicate high mysteries, which before,
Because reveal'd from heav'n, they did adore,
But aim'd not depths unbounded to explore.
Grew by inept philosophy obscure,
305
The peaceful church, and vast confusion made.
Now points divine, that plainly were reveal'd,
All for salvation necessary held,
In speculation's subtilties involv'd,
And novel doubts too hard to be resolv'd,
Became the labour of the strongest mind,
And far above all vulgar reach refin'd.
When oft th' aggressor heretick employ'd
The sophists treach'rous learning, to avoid
The force of heav'nly truth, and undermine
This most important article divine,
That Christ is God; the orthodox in course
Constrain'd oppos'd scholastick force to force.
The church, where now philosophy grew rife,
Became a scene of academick strife,
306
With arms and armour forg'd by studious thought,
And in the college by the Sages wrought.
Thus the corrupters of the Christian creed
Call'd in the schools to justify the deed;
And then, as said, compell'd the faithful strove,
By the same means th' assailants to remove,
And vindicate high mysteries, which before,
Because reveal'd from heav'n, they did adore,
But aim'd not depths unbounded to explore.
When first her heav'nly head religion rear'd,
She lovely and adorable appear'd;
Her charms, and artless beauties, overcame
The realms around, and high advanc'd her fame:
But when new form'd and model'd in the schools,
By Grecian modes and philosophick rules,
Her face disguis'd in academick airs
And all her bosom fill'd with subtile snares,
New systems and distinctions in her hand,
While loud disputers did around her stand,
She soon perceiv'd, by learning's base allay
Her glory sicken, and her strength decay;
With grief the wise did this strange medley see
Of revelation and philosophy.
She lovely and adorable appear'd;
Her charms, and artless beauties, overcame
The realms around, and high advanc'd her fame:
But when new form'd and model'd in the schools,
By Grecian modes and philosophick rules,
307
And all her bosom fill'd with subtile snares,
New systems and distinctions in her hand,
While loud disputers did around her stand,
She soon perceiv'd, by learning's base allay
Her glory sicken, and her strength decay;
With grief the wise did this strange medley see
Of revelation and philosophy.
They judg'd that reason's light we should persue,
To prove the Christian institution true;
And to acquire this end, they rightly thought
The needful aids of learning should be sought;
But judg'd not finite reason qualified
Concerning boundless objects to decide.
What God, who only his own being knows,
The glorious fountain, whence all science flows,
Speaks of his nature, we as true aver,
Because the God of truth can never err:
But here we stop, and dare not farther press,
And those, who these just limits shall transgress,
Lost in a labyrinth, their aim will miss,
And soon be swallow'd in a dark abyss.
To prove the Christian institution true;
And to acquire this end, they rightly thought
The needful aids of learning should be sought;
But judg'd not finite reason qualified
Concerning boundless objects to decide.
What God, who only his own being knows,
The glorious fountain, whence all science flows,
308
Because the God of truth can never err:
But here we stop, and dare not farther press,
And those, who these just limits shall transgress,
Lost in a labyrinth, their aim will miss,
And soon be swallow'd in a dark abyss.
See, how ambitious scholars pant for fame,
And the sweet pleasure of a leader's name:
How praises to their inmost soul are dear
With what delight the list'ning doctors hear
Their friends their flatt'ring admiration vent,
Extoll their genius, as of vast extent,
Their matchless sense, clear reason, parts acute,
Learning profound and triumph in dispute:
This is enough to swell with pride the Sage,
And make him all his strength and skill engage,
To cultivate some novel scheme, and strive
To raise new sects, or old ones to revive.
And the sweet pleasure of a leader's name:
How praises to their inmost soul are dear
With what delight the list'ning doctors hear
Their friends their flatt'ring admiration vent,
Extoll their genius, as of vast extent,
Their matchless sense, clear reason, parts acute,
Learning profound and triumph in dispute:
This is enough to swell with pride the Sage,
And make him all his strength and skill engage,
309
To raise new sects, or old ones to revive.
This passion soon 'midst Christians was observ'd,
Who from pure truth by ways so num'rous swerv'd,
That they profuse the stock of error spent,
And left no schism for followers to invent;
Hence modern wits, who eagerly are set,
Glory by novel sentiments to get,
And plant a sect distinguish'd by their name,
Are disappointed of their way to fame.
By ancestors worn out th' impoverish'd field
Of heresy will no fresh harvest yield;
None at a founder's honour can arrive,
But must submit old falshood to revive;
Ancient exploded notions to restore,
And only say what has been said before.
Socinus and his friends must be content
To own, Sabellius did their scheme invent;
Our Arians too, who Arius would disclaim,
Must, tho' reluctant, bear th' apostate's name,
Alike their creed, their arguments the same.
This must be shocking to th' ambitious mind,
That would by toil and flights unvulgar find
Some error's haunt, discover'd yet by none,
And some wild coast of heresy unknown.
Who from pure truth by ways so num'rous swerv'd,
That they profuse the stock of error spent,
And left no schism for followers to invent;
Hence modern wits, who eagerly are set,
Glory by novel sentiments to get,
And plant a sect distinguish'd by their name,
Are disappointed of their way to fame.
By ancestors worn out th' impoverish'd field
Of heresy will no fresh harvest yield;
None at a founder's honour can arrive,
But must submit old falshood to revive;
Ancient exploded notions to restore,
And only say what has been said before.
310
To own, Sabellius did their scheme invent;
Our Arians too, who Arius would disclaim,
Must, tho' reluctant, bear th' apostate's name,
Alike their creed, their arguments the same.
This must be shocking to th' ambitious mind,
That would by toil and flights unvulgar find
Some error's haunt, discover'd yet by none,
And some wild coast of heresy unknown.
Our subject now with ardor to persue,
And prove the Anti-arian doctrine true,
We'll vindicate our cause from hardy foes,
Who Christian faith's important points oppose,
To whom, not force, but subtilties belong,
Feeble in reason, tho' in passion strong.
Proud words they utter, with defiance vain,
Which low and humble sentiments contain.
Sometimes fallacious arguments they use,
And with deceitful shews of truth amuse;
Sometimes their word does reason's room supply,
While we on Arian honour must rely;
They still are more and more perplext, the fate
Of metaphysick jugglers in debate.
Then since bold scholars from the grave would free
A long since dead and buried heresy,
Tis fit, that we with pious ardor bent,
The monster's resurrection to prevent,
In Scripture arms should grapple with the foes,
And argument to argument oppose:
Th' undaunted arm will be with honour crown'd,
That shall this fierce reviving Hydra wound,
And leave his sever'd heads expiring on the ground.
And prove the Anti-arian doctrine true,
We'll vindicate our cause from hardy foes,
Who Christian faith's important points oppose,
To whom, not force, but subtilties belong,
Feeble in reason, tho' in passion strong.
Proud words they utter, with defiance vain,
Which low and humble sentiments contain.
311
And with deceitful shews of truth amuse;
Sometimes their word does reason's room supply,
While we on Arian honour must rely;
They still are more and more perplext, the fate
Of metaphysick jugglers in debate.
Then since bold scholars from the grave would free
A long since dead and buried heresy,
Tis fit, that we with pious ardor bent,
The monster's resurrection to prevent,
In Scripture arms should grapple with the foes,
And argument to argument oppose:
Th' undaunted arm will be with honour crown'd,
That shall this fierce reviving Hydra wound,
And leave his sever'd heads expiring on the ground.
312
I am the Lord, I am the Lord alone,
And I am God, besides me there is none;
Is there a God besides me? surely no:
There is no God; nor do I any know.
See, I am God, to me none likeness has,
There was none ever form'd before I was,
Nor after me shall be: hence is it shown,
That God besides himself no god will own.
That he is God alone, see, more than once
His words express and absolute pronounce:
Mean time the books inspir'd, that cannot err,
And which must be consistent, oft aver
That Christ is God; then who can Christians blame,
Who say, since each is God, they are the same?
And I am God, besides me there is none;
Is there a God besides me? surely no:
There is no God; nor do I any know.
See, I am God, to me none likeness has,
There was none ever form'd before I was,
Nor after me shall be: hence is it shown,
That God besides himself no god will own.
That he is God alone, see, more than once
His words express and absolute pronounce:
Mean time the books inspir'd, that cannot err,
And which must be consistent, oft aver
That Christ is God; then who can Christians blame,
Who say, since each is God, they are the same?
313
What we advance will Arian chiefs denie?
No; they a word important will supplie,
A word to them most necessary there,
Which God to mention did, it seems, forbear;
They say not why; and by that term annext
They fill and cure the lame deficient text.
The word supreme is what the Arians want;
And if this needful supplement you grant,
Then all the cited scriptures thus will run,
God will allow no God supreme but one;
And thus they clear their way, and make these texts their own.
Thus they their usual modest method take,
They now substract, and now additions make,
Now hurtful words for favourable change,
Now texts in more convenient order range,
The greatest strength of Catholicks to break,
And make them Arian sense reluctant speak.
These arbitrary chiefs, that thus preside
O'er Christian faith, and scripture-meaning guide,
May safe engage, as certain to confute
All who oppose, and triumph in dispute:
For who can foes so privileged withstand,
That books inspir'd to serve their cause command?
No; they a word important will supplie,
A word to them most necessary there,
Which God to mention did, it seems, forbear;
They say not why; and by that term annext
They fill and cure the lame deficient text.
The word supreme is what the Arians want;
And if this needful supplement you grant,
Then all the cited scriptures thus will run,
God will allow no God supreme but one;
And thus they clear their way, and make these texts their own.
Thus they their usual modest method take,
They now substract, and now additions make,
Now hurtful words for favourable change,
Now texts in more convenient order range,
314
And make them Arian sense reluctant speak.
These arbitrary chiefs, that thus preside
O'er Christian faith, and scripture-meaning guide,
May safe engage, as certain to confute
All who oppose, and triumph in dispute:
For who can foes so privileged withstand,
That books inspir'd to serve their cause command?
Tho' it were here sufficient to replie,
That we, what they advance unprov'd, denie,
Yet more these vain disputers to confound,
And shew their answer stands on faithless ground,
Suppose the term supreme should be allow'd
To clear the Scriptures from a fancied cloud,
And when 'tis said, that God is God alone,
Tis meant, there is no God supreme but one,
Whom all submissive nations should obey,
Nor to more Gods supreme should worship pay;
Then let the word supreme be here annext,
And see, how this destroys the sacred text?
Behold no God supreme shall after me
Be form'd, that is, as all unbiass'd see,
No uncreated God shall e'er created be.
If this will not convince the foe, what light,
What words express can set his Judgment right?
A strong delusion must possess his mind,
Obdurate, and by affectation blind.
That we, what they advance unprov'd, denie,
Yet more these vain disputers to confound,
And shew their answer stands on faithless ground,
Suppose the term supreme should be allow'd
To clear the Scriptures from a fancied cloud,
And when 'tis said, that God is God alone,
Tis meant, there is no God supreme but one,
315
Nor to more Gods supreme should worship pay;
Then let the word supreme be here annext,
And see, how this destroys the sacred text?
Behold no God supreme shall after me
Be form'd, that is, as all unbiass'd see,
No uncreated God shall e'er created be.
If this will not convince the foe, what light,
What words express can set his Judgment right?
A strong delusion must possess his mind,
Obdurate, and by affectation blind.
But grant their gloss, and every reas'ner sees,
The worship paid to under-deities,
Th' abomination of the Pagan lands,
By God unblam'd and unforbidden stands.
Still Ashtaroth's high temples might arise,
And Milcom's guiltless altars fill the skies
With clouds of incense; still the crowd might pay
Worship to Chemosh, and to Baal pray;
Groves and high places had uncensur'd been,
Nor had the vot'ries there committed sin;
For since they worship'd not more Gods supreme,
They are acquitted by the Arian scheme.
The Pagan realms were not so dark of mind,
Nor were Judæa's sons so dull and blind,
As to believe their Gods of wood and stone,
Were Gods supreme; nor could they stupid own,
That idol-making artists did apply
Their tools, to carve the Deity most high.
Egypt, at least thy sons could never think,
That in the Nile they us'd their God to drink,
Nor in their savoury leeks and onions eat
The God supreme, and made him daily meat.
The worship paid to under-deities,
Th' abomination of the Pagan lands,
By God unblam'd and unforbidden stands.
Still Ashtaroth's high temples might arise,
And Milcom's guiltless altars fill the skies
316
Worship to Chemosh, and to Baal pray;
Groves and high places had uncensur'd been,
Nor had the vot'ries there committed sin;
For since they worship'd not more Gods supreme,
They are acquitted by the Arian scheme.
The Pagan realms were not so dark of mind,
Nor were Judæa's sons so dull and blind,
As to believe their Gods of wood and stone,
Were Gods supreme; nor could they stupid own,
That idol-making artists did apply
Their tools, to carve the Deity most high.
Egypt, at least thy sons could never think,
That in the Nile they us'd their God to drink,
Nor in their savoury leeks and onions eat
The God supreme, and made him daily meat.
317
The prophet's words, which above cited stand,
Repeat and reinforce the first command ,
Which by th' Almighty plainly was design'd,
Most strictly to oblige all human kind,
From him estrang'd, and much to idols prone,
To pay divine respect to him alone.
To make them wholly on his care depend,
To him their pray'rs, to him their praises send,
Prostrate alone before his throne to fall,
And only on his awful name to call:
That empty idols they might not adore,
Fear their displeasure, or their help implore,
Should not for gifts divine on them rely,
Nor for their favour and protection cry,
Nor to their mercy for salvation fly.
Repeat and reinforce the first command ,
Which by th' Almighty plainly was design'd,
Most strictly to oblige all human kind,
From him estrang'd, and much to idols prone,
To pay divine respect to him alone.
To make them wholly on his care depend,
To him their pray'rs, to him their praises send,
Prostrate alone before his throne to fall,
And only on his awful name to call:
That empty idols they might not adore,
Fear their displeasure, or their help implore,
Should not for gifts divine on them rely,
Nor for their favour and protection cry,
Nor to their mercy for salvation fly.
318
Soon after Adam's fall, corrupt mankind
Left the sole service of th' Eternal Mind,
And set up various under-deities,
And to the worship and belief of these,
That then prevail'd, th' Almighty had regard,
And by his first command their progress bar'd.
This was th' idolatry, that God design'd
His law against; for we no other find,
Since none did more divinities revere,
As Gods supreme, but as of lower sphere,
Subordinate and of inferior race,
Gods by their office and vicegerent's place.
Left the sole service of th' Eternal Mind,
And set up various under-deities,
And to the worship and belief of these,
That then prevail'd, th' Almighty had regard,
And by his first command their progress bar'd.
This was th' idolatry, that God design'd
His law against; for we no other find,
Since none did more divinities revere,
As Gods supreme, but as of lower sphere,
Subordinate and of inferior race,
Gods by their office and vicegerent's place.
And now the sacred prophet's words regard,
As with th' Apostle's sentiments compar'd.
“I in a vision did the Lord espy,
“Sitting upon a throne uplifted high,
“And of his robe the borders spread abroad
“Magnificent o'er all the temple flow'd:
“The seraphim, attendants on the throne,
“Above in order stood, and every one
“Had twice three wings, he hid his face with two,
“With two his feet, and with a pair he flew:
“These seraphim, that swift his will obey'd,
“To one another cry'd aloud, and said,
“O holy, holy, holy, Lord of hosts,
“Thy glory fills the earth's remotest coasts.
As with th' Apostle's sentiments compar'd.
319
“Sitting upon a throne uplifted high,
“And of his robe the borders spread abroad
“Magnificent o'er all the temple flow'd:
“The seraphim, attendants on the throne,
“Above in order stood, and every one
“Had twice three wings, he hid his face with two,
“With two his feet, and with a pair he flew:
“These seraphim, that swift his will obey'd,
“To one another cry'd aloud, and said,
“O holy, holy, holy, Lord of hosts,
“Thy glory fills the earth's remotest coasts.
No hardy Arian leader will deny,
That here the mention'd Lord is God most high;
Who oft to prophets, seated on a throne,
Awful appear'd, as sacred pages own.
Now does th' inspir'd evangelist record,
That this great person was the Saviour Lord,
Whose glory in his trance the prophet saw,
And of him spoke with reverential awe.
Then he must shew an inbred strong desire
To deviate from the truth, that shall require
Yet clearer evidence, to prove the Word
Is God supreme, of Lords th' Almighty Lord.
That here the mention'd Lord is God most high;
Who oft to prophets, seated on a throne,
Awful appear'd, as sacred pages own.
320
That this great person was the Saviour Lord,
Whose glory in his trance the prophet saw,
And of him spoke with reverential awe.
Then he must shew an inbred strong desire
To deviate from the truth, that shall require
Yet clearer evidence, to prove the Word
Is God supreme, of Lords th' Almighty Lord.
His greatness by the prophet is proclaim'd
,
The wonderful, the Counsellor he's nam'd,
The mighty God, whose being cannot cease,
E'erlasting Father, and the Prince of peace.
In these united appellations see
Asserted clear our Lord's Divinity:
The mighty God, which always is confin'd
To the most high, was never once assign'd
To any creature of the noblest kind.
So everlasting and eternal claim
The same construction, and are still the same:
For everlasting in the Scripture-phrase,
Denotes a being that for ever was:
And the name us'd for Christ was us'd for none
But great Jehovah, God supreme alone,
Nor to express a creature is it known.
The wonderful, the Counsellor he's nam'd,
The mighty God, whose being cannot cease,
E'erlasting Father, and the Prince of peace.
In these united appellations see
Asserted clear our Lord's Divinity:
321
To the most high, was never once assign'd
To any creature of the noblest kind.
So everlasting and eternal claim
The same construction, and are still the same:
For everlasting in the Scripture-phrase,
Denotes a being that for ever was:
And the name us'd for Christ was us'd for none
But great Jehovah, God supreme alone,
Nor to express a creature is it known.
We, that the Son of God is God most high,
On evidence that cannot err rely;
The God of truth this mystery has reveal'd,
Who his own nature only knows, conceal'd
From all in heaven and earth; for who can find
God to Perfection out, a boundless mind?
We then assert Christ's god-head, tho' to none
The mode of consubstantial can be known.
On evidence that cannot err rely;
The God of truth this mystery has reveal'd,
Who his own nature only knows, conceal'd
From all in heaven and earth; for who can find
God to Perfection out, a boundless mind?
322
The mode of consubstantial can be known.
Yet this essential union does as clear,
As God's acknowledged attributes appear,
Which like his nature far surpass the reach
Of human reason at its utmost stretch.
See, we divine ubiquity defend,
But who can this perfection comprehend?
What mind of this can just ideas boast,
Where all imagination's force is lost?
How can an incorporeal simple god
Not form'd of parts be vastly spread abroad?
And if he were diffus'd, we must allow,
That such expansion could no limits know:
Now an expansion ignorant of bounds
The most extensive faculty confounds.
A reverend Sage, whose pen has met applause
From all, who patronize the Arian cause,
Does God an out-spread under-stratum place,
That still sustains and under-props all space,
Which with him co-extends its empty face.
As God's acknowledged attributes appear,
Which like his nature far surpass the reach
Of human reason at its utmost stretch.
See, we divine ubiquity defend,
But who can this perfection comprehend?
What mind of this can just ideas boast,
Where all imagination's force is lost?
How can an incorporeal simple god
Not form'd of parts be vastly spread abroad?
And if he were diffus'd, we must allow,
That such expansion could no limits know:
Now an expansion ignorant of bounds
The most extensive faculty confounds.
323
From all, who patronize the Arian cause,
Does God an out-spread under-stratum place,
That still sustains and under-props all space,
Which with him co-extends its empty face.
To geometrick words why this respect,
When metaphysick you, you say, reject?
Howe'er those words, with which you us upbraid
Your selves use freely, when you want their aid,
As shall hereafter be apparent made.
Person, Subsistence, Consubstantial, these
Are terms scholastick, which your ear displease,
Because not Scripture-phrase; yet you apply
The term Substratum to the Deity;
A word as foreign to the Scripture-stile,
As a West-Indian from an Eastern isle.
They, who this new hypothesis embrace,
And spread forth God a stratum under space,
And by inept philosophy would fain
Th' Almighty's vast immensity explain,
Must lame, confus'd and dark ideas teach,
While they the object own above their reach.
How despicably weak great masters are?
What children learned Sages, when they dare
Adventure to unfold infinity,
And make their scholars omnipresence see?
When metaphysick you, you say, reject?
Howe'er those words, with which you us upbraid
Your selves use freely, when you want their aid,
As shall hereafter be apparent made.
Person, Subsistence, Consubstantial, these
Are terms scholastick, which your ear displease,
Because not Scripture-phrase; yet you apply
The term Substratum to the Deity;
A word as foreign to the Scripture-stile,
As a West-Indian from an Eastern isle.
324
And spread forth God a stratum under space,
And by inept philosophy would fain
Th' Almighty's vast immensity explain,
Must lame, confus'd and dark ideas teach,
While they the object own above their reach.
How despicably weak great masters are?
What children learned Sages, when they dare
Adventure to unfold infinity,
And make their scholars omnipresence see?
And God's eternity, they must confess,
They are as much unable to express,
Of which an explanation none can give,
And no conception form but negative.
They have of this no just idea got,
Nor tell us what it is, but what 'tis not.
What is duration, which no bounds attend,
Without beginning and without an end?
To represent its nature if we chuse
The constant Now, or long succession use,
See, what amazing difficulties stand,
What heights, what depths affright on either hand?
Succession, which still grows before our thought,
And multiplies, th' idea can't promote:
For unconfin'd succession must suppose
Parts infinite, which reason overthrows.
But if we grant the celebrated Now,
Which ever stands unmoveable, then how
Does time unmangled in its rapid race
Roll off from vast duration's stagnant face?
Who can an image form of present vast,
Exclusive of all future and all past?
Who can produce conceptions in the mind
Of two eternities by time disjoin'd,
By bounded time, whose swift interfluent tide
Unlimited duration does divide,
Æquator-like into two hemispheres,
Of which each section equally appears
To man's conception wide and unconfin'd,
One past eternity, and one behind?
Now does not this surpass all reason's reach,
As much as when our Christian doctors teach,
Guided by sacred revelation's light,
That three distinguished in one God unite?
Nor can the wit of man with more success
Explain th' Eternal Mind's Almightiness:
Now God's intrinsick nature, 'tis agreed,
Our comprehension farther must exceed.
We therefore should, with pure and ardent zeal,
Maintain whate'er he pleases to reveal
Of his own essence, tho' we cannot show
How what's reveal'd can possibly be so.
Nor is it wonder, that a finite mind
Should not conceive a being unconfin'd
By space or time, nor objects comprehend,
Which all created faculties transcend.
They are as much unable to express,
Of which an explanation none can give,
And no conception form but negative.
They have of this no just idea got,
Nor tell us what it is, but what 'tis not.
325
Without beginning and without an end?
To represent its nature if we chuse
The constant Now, or long succession use,
See, what amazing difficulties stand,
What heights, what depths affright on either hand?
Succession, which still grows before our thought,
And multiplies, th' idea can't promote:
For unconfin'd succession must suppose
Parts infinite, which reason overthrows.
But if we grant the celebrated Now,
Which ever stands unmoveable, then how
Does time unmangled in its rapid race
Roll off from vast duration's stagnant face?
Who can an image form of present vast,
Exclusive of all future and all past?
Who can produce conceptions in the mind
Of two eternities by time disjoin'd,
326
Unlimited duration does divide,
Æquator-like into two hemispheres,
Of which each section equally appears
To man's conception wide and unconfin'd,
One past eternity, and one behind?
Now does not this surpass all reason's reach,
As much as when our Christian doctors teach,
Guided by sacred revelation's light,
That three distinguished in one God unite?
Nor can the wit of man with more success
Explain th' Eternal Mind's Almightiness:
Now God's intrinsick nature, 'tis agreed,
Our comprehension farther must exceed.
We therefore should, with pure and ardent zeal,
Maintain whate'er he pleases to reveal
Of his own essence, tho' we cannot show
How what's reveal'd can possibly be so.
327
Should not conceive a being unconfin'd
By space or time, nor objects comprehend,
Which all created faculties transcend.
Then here let Arian wits their reason try,
Socinian leaders to this task apply?
Let them these wond'rous attributes unfold,
And by good proof and evidence uphold
A scheme, where we these mysteries clear may see,
And chiefly this of vast eternity;
And we in turn will undertake to show,
How they the manner may as clearly know
Of three in one, you'll stile them as you please,
Distinctions, persons or subsistences.
But if they cannot this hard task sustain,
Unjustly they our faith divine arraign,
While we on revelation's light rely,
For lofty truths, which reason's reach defy.
If we exert our force, our sinews strain,
T' unfold th' Almighty's attributes in vain,
Can we his nature infinite explain?
Presumptuous proud philosophers pretend,
To search unfathom'd depths, to comprehend
Unmeasurable breadths, and aim to climb
Heights for angelick labour too sublime.
Audacious Sect, can you a Gulph explore
Unconscious of a bottom or a shore?
A being of unbounded excellence,
Who knows no center nor circumference?
Should it be granted, that a finite mind
Could fully grasp an object unconfin'd,
And of th' Almighty equal thoughts enjoy,
It would th' idea of a God destroy.
Then arrogant and trifling wits in vain
Ask us th' Eternal's nature to explain,
Unfold the union of the sacred Three,
And make it with philosophy agree.
Do you, who forc'd by reason's light believe,
That some things are, tho' reason can't conceive
How they should be, to us the freedom grant
Of doing thus, when we that favour want.
Socinian leaders to this task apply?
Let them these wond'rous attributes unfold,
And by good proof and evidence uphold
A scheme, where we these mysteries clear may see,
And chiefly this of vast eternity;
And we in turn will undertake to show,
How they the manner may as clearly know
Of three in one, you'll stile them as you please,
Distinctions, persons or subsistences.
But if they cannot this hard task sustain,
Unjustly they our faith divine arraign,
328
For lofty truths, which reason's reach defy.
If we exert our force, our sinews strain,
T' unfold th' Almighty's attributes in vain,
Can we his nature infinite explain?
Presumptuous proud philosophers pretend,
To search unfathom'd depths, to comprehend
Unmeasurable breadths, and aim to climb
Heights for angelick labour too sublime.
Audacious Sect, can you a Gulph explore
Unconscious of a bottom or a shore?
A being of unbounded excellence,
Who knows no center nor circumference?
Should it be granted, that a finite mind
Could fully grasp an object unconfin'd,
And of th' Almighty equal thoughts enjoy,
It would th' idea of a God destroy.
329
Ask us th' Eternal's nature to explain,
Unfold the union of the sacred Three,
And make it with philosophy agree.
Do you, who forc'd by reason's light believe,
That some things are, tho' reason can't conceive
How they should be, to us the freedom grant
Of doing thus, when we that favour want.
The Jews accus'd the Saviour Lord, that he
Claim'd with the God supreme equality:
Nor did he that high dignity disown,
But had he not been God, he must have shown,
They grossly had mistaken what he meant;
For this became a sacred prophet, sent
To teach men truth, and error to prevent.
That he is God, it must be hence avow'd,
Or else he can't so much as be allow'd
To be a Man with probity endow'd;
Who language us'd adapted to deceive
The hearer, and induce him to believe,
That he his real deity aver'd,
Nor would inform them rightly when they err'd.
Let Arians then, with this dilemma prest,
Embrace the question's side, that pleases best;
They must assert more Gods supreme than one,
Th' Almighty Father and th' Almighty Son;
Or that in substance they must be the same,
And but distinct in person and in name.
Claim'd with the God supreme equality:
Nor did he that high dignity disown,
But had he not been God, he must have shown,
They grossly had mistaken what he meant;
For this became a sacred prophet, sent
To teach men truth, and error to prevent.
330
Or else he can't so much as be allow'd
To be a Man with probity endow'd;
Who language us'd adapted to deceive
The hearer, and induce him to believe,
That he his real deity aver'd,
Nor would inform them rightly when they err'd.
Let Arians then, with this dilemma prest,
Embrace the question's side, that pleases best;
They must assert more Gods supreme than one,
Th' Almighty Father and th' Almighty Son;
Or that in substance they must be the same,
And but distinct in person and in name.
By different ways Sectarians undermine
The blest Redeemer's attributes divine:
They now at Scripture's high tribunal stand,
And tryal with disdainful airs demand,
And then to make the sacred pages back
Their cause, they stretch them on the critick's rack,
And wrest them, till concessions they extort
Their Anti-christian doctrines to support.
But if they find their arts evasive fail,
And that o'er light reveal'd they can't prevail,
Of books inspir'd the sentence they defy
Appeal to Scripture, and from Scripture fly.
The disputants compell'd to change the field,
Breath new defiance, arms offensive wield
Form'd in the schools, and against scripture bring
Vain reasons from the nature of the thing;
Of which our reason cannot judge, for here
Whene'er it acts, it acts above its sphere,
While they illusive metaphysicks use,
They geometrick rules as well might chuse;
Euclid to fix redemption's scheme apply,
And revelation by the compass try.
In its own province reason we allow,
With which th' Almighty did the mind endow
To shew us moral precepts by its light,
And how of objects fit to judge aright;
But let it not attempt forbidden flight.
Tis lost, if yet on farther search resolv'd,
It is in vast immensity involv'd.
While Arians quit the sacred books, the rules
Of faith, and fly for shelter to the schools,
Unscriptural distinctions they create,
One God supreme and one subordinate;
A ruler one by independent right,
A Vice-god one by delegated might;
A subject, finite, creature-deity,
Who might, if that should please his maker, see
Corruption, and for ever cease to be.
Thus they imagine two eternals, one,
Who had beginning, one who ne'er begun,
Two Gods distinct they lay down in debate,
A God by nature this, by office that.
Tho' now some leaders are so hardy grown,
That they the Son will God by nature own,
But in a sense equivocal they use
That term, and thus ev'n cautious ears amuse.
And thus God's nature metaphysical
And relative, a diff'rence hid to all
Past writers, is by art scholastick made
The force of Scripture-doctrine to evade.
See, how the foes to nice distinctions fly,
And on the schoolmens cobweb strength rely,
While their opposers shameless they upbraid,
That they depend on metaphysick aid,
And that with terms of learning they abound,
Terms in the sacred volumes never found.
Hence it is clear no terms, no ties remain,
That can these slipp'ry disputants restrain,
Who mock all faith in words, all tests defy,
And treach'rous turn our language to a lie.
With the words God, Eternal, Nature, they
Thus in important subjects wanton play,
And faithless from that sense and meaning break,
Which custom here authentick makes them speak.
The blest Redeemer's attributes divine:
They now at Scripture's high tribunal stand,
And tryal with disdainful airs demand,
331
Their cause, they stretch them on the critick's rack,
And wrest them, till concessions they extort
Their Anti-christian doctrines to support.
But if they find their arts evasive fail,
And that o'er light reveal'd they can't prevail,
Of books inspir'd the sentence they defy
Appeal to Scripture, and from Scripture fly.
The disputants compell'd to change the field,
Breath new defiance, arms offensive wield
Form'd in the schools, and against scripture bring
Vain reasons from the nature of the thing;
Of which our reason cannot judge, for here
Whene'er it acts, it acts above its sphere,
While they illusive metaphysicks use,
They geometrick rules as well might chuse;
Euclid to fix redemption's scheme apply,
And revelation by the compass try.
332
With which th' Almighty did the mind endow
To shew us moral precepts by its light,
And how of objects fit to judge aright;
But let it not attempt forbidden flight.
Tis lost, if yet on farther search resolv'd,
It is in vast immensity involv'd.
While Arians quit the sacred books, the rules
Of faith, and fly for shelter to the schools,
Unscriptural distinctions they create,
One God supreme and one subordinate;
A ruler one by independent right,
A Vice-god one by delegated might;
A subject, finite, creature-deity,
Who might, if that should please his maker, see
Corruption, and for ever cease to be.
Thus they imagine two eternals, one,
Who had beginning, one who ne'er begun,
333
A God by nature this, by office that.
Tho' now some leaders are so hardy grown,
That they the Son will God by nature own,
But in a sense equivocal they use
That term, and thus ev'n cautious ears amuse.
And thus God's nature metaphysical
And relative, a diff'rence hid to all
Past writers, is by art scholastick made
The force of Scripture-doctrine to evade.
See, how the foes to nice distinctions fly,
And on the schoolmens cobweb strength rely,
While their opposers shameless they upbraid,
That they depend on metaphysick aid,
And that with terms of learning they abound,
Terms in the sacred volumes never found.
334
That can these slipp'ry disputants restrain,
Who mock all faith in words, all tests defy,
And treach'rous turn our language to a lie.
With the words God, Eternal, Nature, they
Thus in important subjects wanton play,
And faithless from that sense and meaning break,
Which custom here authentick makes them speak.
Sagacious Sages, miracles of men!
Who clearly have discovered all again
Long since made known, and with sharp sight explore,
And find new worlds of knowledge, which before
Arius their prince, and chiefs of Arian tast
Had publish'd plain so many ages past!
Nor can these leaders make the least pretence
To reason's new or stronger evidence.
Thus Arius from his grave does daring rise,
Once more in arms the catholick defies,
And with his vanquish'd forces takes the field,
But does no fresh, nor keener weapons wield?
Nor has he more or braver troops enroll'd
To spread his empire, and his pow'r uphold,
Than those he us'd, who by superior might
Routed a thousand times were put to flight:
Hence we our conquests only can repeat,
And o'er and o'er his beaten forces beat.
Who clearly have discovered all again
Long since made known, and with sharp sight explore,
And find new worlds of knowledge, which before
Arius their prince, and chiefs of Arian tast
Had publish'd plain so many ages past!
335
To reason's new or stronger evidence.
Thus Arius from his grave does daring rise,
Once more in arms the catholick defies,
And with his vanquish'd forces takes the field,
But does no fresh, nor keener weapons wield?
Nor has he more or braver troops enroll'd
To spread his empire, and his pow'r uphold,
Than those he us'd, who by superior might
Routed a thousand times were put to flight:
Hence we our conquests only can repeat,
And o'er and o'er his beaten forces beat.
Farther to press the foe, these words we quote
,
He in the form of God existing, thought
He shew'd no arrogance, nor robb'ry wrought
To be with God coequal, when he took
A servant's form, and his high throne for sook,
And made mankind with scorn upon him look:
And now behold, obedient he became
To death, ev'n of the cross, to death and shame.
Now while the form of God plain texts oppose
To that of servant, this undoubted shows,
That Christ was real God, e'er time began,
In the same sense, that he was real man.
Nature divine to him must be allow'd,
As he with human nature was endow'd:
The word, which form is render'd, signifies
The real nature, and the thing implies.
Tis an idea of distinguish'd sort,
And more than mere appearance does import
Or show, whence in the form of God to be,
Is understood, to be the deity.
He in the form of God existing, thought
He shew'd no arrogance, nor robb'ry wrought
336
A servant's form, and his high throne for sook,
And made mankind with scorn upon him look:
And now behold, obedient he became
To death, ev'n of the cross, to death and shame.
Now while the form of God plain texts oppose
To that of servant, this undoubted shows,
That Christ was real God, e'er time began,
In the same sense, that he was real man.
Nature divine to him must be allow'd,
As he with human nature was endow'd:
The word, which form is render'd, signifies
The real nature, and the thing implies.
Tis an idea of distinguish'd sort,
And more than mere appearance does import
Or show, whence in the form of God to be,
Is understood, to be the deity.
337
Scarce will these cited Scriptures diff'rent sound,
If we another way their sense expound:
Who being of the form of God possess'd,
That is, was God himself for ever bless'd,
And therefore might his glories all display'd,
An entrance to the world triumphant made;
Yet, when confest in flesh, chose to decline
The shew of pow'r and majesty divine;
And low himself debas'd, veil'd and conceal'd
His bright immortal beauties, not reveal'd
His dignity, nor greatness spread abroad,
But emptied, as it were, himself of God,
And of a servant did the form assume,
Or, what's the same, did real man become.
This text, that does the form of God oppose
To that of man, with light convincing shows,
To all, who will the phrase attentive scan,
That Christ was real God, as he was real man.
What will the Arian sophists here invent,
To break the force of this clear argument,
Criticks, who like the demons of the air,
The ministers of darkness, mists prepare
And fogs of gloomy glosses, which display
Invented night, to stifle Scripture-day?
If we another way their sense expound:
Who being of the form of God possess'd,
That is, was God himself for ever bless'd,
And therefore might his glories all display'd,
An entrance to the world triumphant made;
Yet, when confest in flesh, chose to decline
The shew of pow'r and majesty divine;
And low himself debas'd, veil'd and conceal'd
His bright immortal beauties, not reveal'd
His dignity, nor greatness spread abroad,
But emptied, as it were, himself of God,
And of a servant did the form assume,
Or, what's the same, did real man become.
This text, that does the form of God oppose
To that of man, with light convincing shows,
338
That Christ was real God, as he was real man.
What will the Arian sophists here invent,
To break the force of this clear argument,
Criticks, who like the demons of the air,
The ministers of darkness, mists prepare
And fogs of gloomy glosses, which display
Invented night, to stifle Scripture-day?
Who of his glory is th' effulgence bright,
The shining forth of uncreated light,
The image of his person most express;
Which likeness and distinction must confess.
Here to what refuge will opposers fly?
Will they some words expunge, or some supply,
Or change their order, stops, or all deny?
Some of these useful arts must be employ'd,
Or the whole Arian scheme will be destroy'd,
Which owns another like th' eternal mind,
A god that's form'd, and of the creature kind.
The shining forth of uncreated light,
The image of his person most express;
Which likeness and distinction must confess.
Here to what refuge will opposers fly?
Will they some words expunge, or some supply,
Or change their order, stops, or all deny?
339
Or the whole Arian scheme will be destroy'd,
Which owns another like th' eternal mind,
A god that's form'd, and of the creature kind.
And who shall our vile bodies change, and make
Them, like his own, a glorious fashion take,
By the great pow'r, by which he can subdue
Ev'n all things to himself: Then Christ can do
All things, and then must be omnipotent,
And therefore God supreme, as here is meant.
What will reply our masters of defence,
Wresters of texts, and foes of obvious sense,
Explainers, who imagin'd doubts to solve,
In studied darkness Scripture-light involve?
Them, like his own, a glorious fashion take,
By the great pow'r, by which he can subdue
Ev'n all things to himself: Then Christ can do
All things, and then must be omnipotent,
And therefore God supreme, as here is meant.
What will reply our masters of defence,
Wresters of texts, and foes of obvious sense,
Explainers, who imagin'd doubts to solve,
In studied darkness Scripture-light involve?
340
See what th' Apostle does inspir'd declare
Howbeit, when to God you strangers were,
You serv'd them, who no gods by nature are.
Now how are they determin'd not to know,
And what unfeeling hardness do they show,
Who wrapt in black judicial Arian night
Cannot perceive so full, so strong a light?
What words can set it in a clearer view,
That worship, strictly call'd divine, is due
To God by nature, and to him alone ?
But Christ as such did Arians never own,
Till some, who proudly on their wit depend,
And fond in disputation to defend
Points most absurd, now so presumptuous grow,
That they this bulwark hope to overthrow.
See, resolute they ardent zeal express,
By violence plain Scripture to suppress,
Break thro' all bounds of modesty, and fly
To ignominious shifts, and thus reply.
That Christ is God by nature, we believe,
Since he from God, his maker, did receive
That nature, which this creature qualified
As prince o'er subject empires to preside,
With borrow'd subaltern authority;
And thus a Scripture-god by nature see,
Who from deriv'd dominion such is stil'd,
And they who worship him are undefil'd.
Howbeit, when to God you strangers were,
You serv'd them, who no gods by nature are.
Now how are they determin'd not to know,
And what unfeeling hardness do they show,
Who wrapt in black judicial Arian night
Cannot perceive so full, so strong a light?
What words can set it in a clearer view,
That worship, strictly call'd divine, is due
To God by nature, and to him alone ?
But Christ as such did Arians never own,
Till some, who proudly on their wit depend,
And fond in disputation to defend
Points most absurd, now so presumptuous grow,
That they this bulwark hope to overthrow.
341
By violence plain Scripture to suppress,
Break thro' all bounds of modesty, and fly
To ignominious shifts, and thus reply.
That Christ is God by nature, we believe,
Since he from God, his maker, did receive
That nature, which this creature qualified
As prince o'er subject empires to preside,
With borrow'd subaltern authority;
And thus a Scripture-god by nature see,
Who from deriv'd dominion such is stil'd,
And they who worship him are undefil'd.
Labour'd equivocation, matchless shame!
No longer let these Arian leaders blame
Th' Ignatian faithless priest, that truth betrays
By double meanings and ambiguous phrase.
This text may then triumphant stand secure,
The bold assaults of heresy endure,
And all the force of party-rage defy,
If this be all their champions can reply.
Those wits, endow'd with strange expounding parts,
Place all their hopes in known evasive arts,
Who hardy undertake, when close persu'd,
Thus Anti-arian to elude.
No longer let these Arian leaders blame
Th' Ignatian faithless priest, that truth betrays
By double meanings and ambiguous phrase.
342
The bold assaults of heresy endure,
And all the force of party-rage defy,
If this be all their champions can reply.
Those wits, endow'd with strange expounding parts,
Place all their hopes in known evasive arts,
Who hardy undertake, when close persu'd,
Thus Anti-arian to elude.
Give such a boundless liberty to strain
The sacred volumes, and by force explain
The Scriptures, thus against all reason's laws,
That they compell'd may serve th' expounder's cause,
All evidence, all certainty is gone,
Nothing can be discover'd, nothing known:
Again thy school, exploded Pyrrho, thrives,
And Grecia's new academy revives.
The use of words is arbitrary made,
By which no longer truth can be convey'd,
While every reader may a right assert,
By fraud or force their meaning to pervert.
But this is light and reason to deride,
Nor to confute, but mock the adverse side:
Thus they insult us with despotick sway,
And bid us to their judgments rev'rence pay,
Renounce our own, and their decrees obey.
Those, who for truth unfeign'd enquiry make,
In points important to prevent mistake,
Should mind, how Arian wits equivocate,
And shuffle, thro' the whole of this debate.
The sacred volumes, and by force explain
The Scriptures, thus against all reason's laws,
That they compell'd may serve th' expounder's cause,
All evidence, all certainty is gone,
Nothing can be discover'd, nothing known:
Again thy school, exploded Pyrrho, thrives,
And Grecia's new academy revives.
343
By which no longer truth can be convey'd,
While every reader may a right assert,
By fraud or force their meaning to pervert.
But this is light and reason to deride,
Nor to confute, but mock the adverse side:
Thus they insult us with despotick sway,
And bid us to their judgments rev'rence pay,
Renounce our own, and their decrees obey.
Those, who for truth unfeign'd enquiry make,
In points important to prevent mistake,
Should mind, how Arian wits equivocate,
And shuffle, thro' the whole of this debate.
Ask them, if they the Saviour God believe,
They say they do, but say it to deceive;
For with our God they never mean the same,
But one inferior, made, who that great name
Does by his high vicarious office claim.
Th' equivocators likewise will allow,
That Christ is real, proper God; but how?
Why he is proper God, and truly so,
By the deputed pow'rs, that on him flow
From the great God, the independent Spring
Of all dominion, and of kings the King.
That Christ is God by nature, some will say,
But own it in a strain'd persidious way
Explain'd before; nor will they disagreee
To the blest Saviour Christ's eternity;
But then they mean, that none the point can state,
Or fix the time, when God did Christ create;
Or that, since time with the made world begun,
And first with rolling orbs his race did run,
The Saviour may eternal be, because
Before creation and all time he was,
Thus fast and loose they faithless play with words,
To shun the light plain evidence affords;
They artful give, to strengthen their defence,
To catholick expressions Arian sense:
Nor can the strongest demonstration's chain
These shifting, loose, inconstant wits restrain,
For still the Arian Proteus, to escape,
Varies at pleasure his illusive shape,
They say they do, but say it to deceive;
344
But one inferior, made, who that great name
Does by his high vicarious office claim.
Th' equivocators likewise will allow,
That Christ is real, proper God; but how?
Why he is proper God, and truly so,
By the deputed pow'rs, that on him flow
From the great God, the independent Spring
Of all dominion, and of kings the King.
That Christ is God by nature, some will say,
But own it in a strain'd persidious way
Explain'd before; nor will they disagreee
To the blest Saviour Christ's eternity;
But then they mean, that none the point can state,
Or fix the time, when God did Christ create;
Or that, since time with the made world begun,
And first with rolling orbs his race did run,
345
Before creation and all time he was,
Thus fast and loose they faithless play with words,
To shun the light plain evidence affords;
They artful give, to strengthen their defence,
To catholick expressions Arian sense:
Nor can the strongest demonstration's chain
These shifting, loose, inconstant wits restrain,
For still the Arian Proteus, to escape,
Varies at pleasure his illusive shape,
Now let me thus these disputants address,
No more your thoughts in doubtful phrase express;
Your meaning to conceal no longer fence
With labour'd shifts, and words of double sense:
Throw off the mask, and lay disguises by,
No more entrench'd in terms ambiguous lie,
Nor to maim'd texts and far fetch'd glosses flie.
Leave these strong holds, and generous take the field,
And no unjust and treach'rous weapons wield;
Away with subtile artifice, appear
In a true light, and dare to be sincere,
For truth is bold, and ignorant of fear.
Affect not darkness, no school-language use,
Nor men with vain philosophy amuse.
Dismiss collusion, scorn the juggler's art,
And act an undissembled open part.
No more with words equivocal deceive;
But speak out plainly, whether you beleive
That the blest Lord by Christian realms obey'd
Is God supreme, or but a being made.
The principles, as to the world is known,
Which God the Son undeify, you own:
Of granting that conclusion you are shy,
Nor say he is a creature, nor deny;
Who cannot see your coward reason why?
No more your thoughts in doubtful phrase express;
Your meaning to conceal no longer fence
With labour'd shifts, and words of double sense:
Throw off the mask, and lay disguises by,
No more entrench'd in terms ambiguous lie,
Nor to maim'd texts and far fetch'd glosses flie.
346
And no unjust and treach'rous weapons wield;
Away with subtile artifice, appear
In a true light, and dare to be sincere,
For truth is bold, and ignorant of fear.
Affect not darkness, no school-language use,
Nor men with vain philosophy amuse.
Dismiss collusion, scorn the juggler's art,
And act an undissembled open part.
No more with words equivocal deceive;
But speak out plainly, whether you beleive
That the blest Lord by Christian realms obey'd
Is God supreme, or but a being made.
The principles, as to the world is known,
Which God the Son undeify, you own:
347
Nor say he is a creature, nor deny;
Who cannot see your coward reason why?
Happy the Sage, that reason's weakness knows,
And wary thence in speculation grows,
Who to be sase, along the breezy shore
Runs on smooth water, nor will with his oar
And feeble bark adventure to explore
The boundless deep, where terrify'd he'll find
Surges and whirl-pools of amazing kind,
Split on the rocks, or drive before the wind.
And wary thence in speculation grows,
Who to be sase, along the breezy shore
Runs on smooth water, nor will with his oar
And feeble bark adventure to explore
The boundless deep, where terrify'd he'll find
Surges and whirl-pools of amazing kind,
Split on the rocks, or drive before the wind.
| Redemption | |