THE Rational SCEPTIST  
By a Person of Honour.  
LONDON: Printed for J. H. in the Year MDCXC.   

THE Rational SCEPTIST.  

I.  
UNless by Death, you never Knowledge gain;  
(For, to increase your Knowledge, you must die:)  
Tell me if all that Learning be not vain,  
On which we Proudly in this Life rely?   

II.  
Is not the Learning which we Knowledge call,  
Our own but by Opinion, and in Part?  
Not made entirely Certain, nor to All;  
And is not Knowledge but disputed Art?   

III.  
And though a Bad, yet 'tis a Forward Guide;  
Who vexing at the shortness of the Day,  
Does to overtake swift Time, still onward ride,  
Whilst we still Fellow, and still Doubt our Way.   

iv  
A Guide, who every step proceeds with Doubt,  
Who gueslingly her Progress does begin;  
And brings us Back where first she led us Out,  
To meet Dark Midnight at her Restless Inn.   

V  
It is a Plummet to so short a Line,  
As sounds no deeper than the Sounder's Eyes;  
The People's Meteor, which not long can Shine,  
Nor far above the Middle Region rise.   

VI  
This Spy, from Schools gets ill Intelligence;  
Where Art, imposing Rules, of it Gravely Errs;  
She steals to Nature's Closet, and from thence  
Brings nought but Undeciphered Characters.   

VII.  
She does, like Indie's last Discoverers, boast  
Of Adding to Old Maps; though She has been  
But Sailing by some Clear and Open Coast,  
Where all is Woody, Wild, and Dark within.   

VIII.  
False Learning wanders Upward more and more:  
Knowledge (for such there is, in some degree)  
Still vainly, like the Eagle, loves to Soar;  
Tho' it can never to the Highest see.   

IX.  
For Error's Mists do bound the Spirits sight,  
As Clouds (which make Earth's Arched Roof seem low  
Restrain the Bodies Eyes; and still when Light  
Grows clearer upwards, Heaven must higher show.   

X.  
And as good men, whose Minds towards Godhead rise,  
Take heavens height higher than they can express;  
So from that Height, they Lower Things despise,  
And of't contract Earth Littleness to Lesle:   

XI.  
Of this Forbidden Fruit, since we but gain  
A Taste, by which we only Hungry grow;  
We merely Toil, to find our Studies Vain,  
And trust to Schools, for what they cannot Know.   

XII.  
If Knowledge be the Coin of Souls, 'tis set  
Above the Standard of each Common Reign;  
And like a Medal of GOD's Cabinet,  
Is seldom shown, and soon put up again,   

XIII.  
For though in one Blessed Age much Sway it bears;  
Yet to the Next, it of't becomes Unknown;  
Unless, like long hid Metals, it appears  
In Counterfeit, and for Deceit be shown.   

XIV.  
If Heaven with Knowledge did some One endue,  
With more than the Experience of the Dead;  
To teach the Living more than Life e'er knew  
In Schools, where all Succession may be bred:   

XV.  
Then as in Court, mere Strangers bashfully  
At first their Walk toward private Doors begin;  
But bolder grow, when those they open spy,  
And being entered, beckon others in.   

XVI.  
So to his Studious Cell (which would appear  
Like Nature's Privy Lodging) my Address  
I first by stealth would make, but entering there,  
I should grow Bold, and give to All access.   

XVII.  
Then to her Secret Nurs'ry 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.   

XVIII.  
If Knowledge must, as Evil, hidden lie;  
Then We, it's Object (Nature) seem to blame;  
And whilst we banish Knowledge as a Spy,  
We but hid Nature, as we cover Shame:   

XIX.  
For if our Object (Nature) be Correct;  
Bold Knowledge than a free Spectator is,  
And not a Spy; since Spies we scarce Suspect,  
Or Fear, but where their Objects are ●●●ss.   

XX.  
In gathering Knowledge from the Sacred Tree,  
I would not Snatch in Haste the Fruit Below,  
But rather Climb, like those who Curious be,  
And Boldly Taste that which does Higher grow.   

XXI.  
For Knowledge would her Prospect take in Height;  
'Tis God's loved EAGLET, bred by him to Fly;  
Tho' with Weak Eyes, still upward at the Light,  
And may Soar short, but cannot Soar too high.   

XXII.  
Tho' Life, since Finite, has no ill Excuse,  
For being but in Finite Objects Learned;  
Yet sure the Soul was made for little Use,  
Unless it be in Infinites Concerned.   

XXIII.  
Speak then such things of Heaven, since Studious Minds  
Seem Travailing, and yours Prepares to go,  
As mine may wish the Journey, when It finds  
That yours does Heaven, her Native Country, know.   

XXIV.  
Tell if you found your Faith, ere you it sought?  
Or could it Spring ere Reason was full Blown?  
Or could it Learn, till by your Reason Taught  
To know itself, or be by others known?   

XXV.  
When Men have several Faiths, to find the True,  
We only can the Aid of Reason use;  
'Tis Reason shows us which we should Eschew,  
When by Comparison we learn to Choose.   

XXVI.  
But though we then on Reason must Rely,  
Where Men to several Faiths their Minds dispose,  
Yet, after Reason's Choice, the Schools are shy  
To let it judge the very Faith it Chose.   

XXVII.  
How e'er 'tis called to Construe the Records  
Of Faith's Dark Charter, wrapped in Sacred Writ;  
And is the only Judge even of those Words,  
By which Faith Claims that Reason should submit.   

XXVIII.  
Since Holy Text bids Faith to comprehend  
Such Mysteries, as Nature may suspect;  
And Faith must Reason, as her Guide Attend,  
Lest She mistake what Scripture doth direct.   

XXIX.  
Since from the Souls far Country Heaven, God sent  
His Law, (an Embassy to few Revealed)  
Which did those good Conditions Represent,  
Of our Eternal Peace, e'er it was Sealed:   

XXX.  
Since to Remote Ambassadors are given  
Interpreters, when they with Kings Confer;  
Since to that Law, God's Embassy from Heaven,  
Our Reason serves as an Interpreter:   

XXXI.  
Since Justly Clients Pay that Judge and Awe,  
Who Laws lost Sense Interprets, and Restores;  
Yet Judges are no more above the Law,  
Then Truchmen are above Ambassadors:   

XXXII.  
Since Reason as a Judge, the Trial hath  
Of differing Faiths, by Adverse Pens Perplexed;  
Why is not Reason reckoned above Faith,  
Tho' not above her Law, the Sacred Text?   

XXXIII.  
If Reason has such Worth, why should She still  
Attend Below, whilst Faith does Upward Climb?  
Yet Common Faith seems but Unstudied Will;  
And Reason calls Unstudied Will a Crime.   

XXXIV.  
Slave Reason, even at Home, in Prison lies!  
And by Religion is so Watched and Awed,  
That though the Prison Windows, both her Eyes,  
Stand open, yet she scarce dares look Abroad.   

XXXV.  
Faith thinks that Reason is her Adverse Spy;  
Yet Reason is through Doubtful Way her Guide;  
But like a Scout brought in from th' Enemy,  
Must, when She Guides her, Bound and Guarded Ride.   

XXXVI.  
Or if by Faith, not as her Judge, Disdained;  
Nor, as her Guide, suspected; She is found  
In every Sentence Just to the Arraigned,  
And Guides her right, Unguarded and Unbound:   

XXXVII.  
Why then should such a Judge be still denied  
T'Examine (since Faith's Claims still Public are)  
Her Secret Pleas? Or, Why should such a Guide  
Be hindered, where Faith goes, to go as far?   

XXXVIII.  
And yet, as one Bred Humbly, who would show  
His Monarch's Palace to a Stranger, goes  
But to the Gates; as if to let him know  
Where so much Greatness dwells, not what it does;   

XXXIV.  
Whilst straight the Stranger enters Undenyed,  
As one whose Breeding has much Bolder been;  
So Reason, though she were at first Faith's Guide  
To Heaven, yet waits Without, when Faith goes In.   

XL.  
But, though at Court Bold Strangers Enter, where  
The Way is to their Bashful Guide forbid;  
Yet he, when they come back, is apt to Hear,  
And Ask them, what the King then said, and did.   

XLI.  
And so, though Reason (which is first Faith? s Guide  
To GOD) where Faith has always Entrance free,  
As Nature's Stranger; though 'tis then denied  
To Reason, as of Nature's Family.   

XLII.  
Yet straight, when from her Vision and her Trance,  
Faith does Return, than Reason quits that Awe  
(Imposed by Priests upon our Ignorance)  
And asks, How much She of the Godhead saw?   

XLIII.  
But as a Prudent Monarch seems alone  
Retired, as if Concealed even to his Court;  
To Subjects more in Power then Person known;  
At Distance sought, and found but by Report;   

XLIV.  
Yet, as Court-Strangers, getting some Access,  
Are apt to tell at Home more than they saw;  
Tho' then, their Pencil draws Court-Greatness Less,  
Then that which Truth at nearer View does draw:   

XLV.  
So GOD hath Veiled his Power with Mysteries,  
Even to his Court in Heaven; & Faith comes there,  
Not Prying with a Strangers Curious Eyes,  
But like a Plain Implicit Worshipper.   

XLVI.  
So Faith (which is even taught an Ignorance,  
For She by Knowledge quits her Dignity)  
Does lessen Godhead, which She would Advance,  
By telling more of GOD than She can see.   

XLVII.  
Our Souls, but like Unhappy Strangers, come  
From Heaven, their Country, to this World's bad Coast;  
They Land, and straight are backward bound for home;  
And many are in Storms of Passion lost!   

XLVIII.  
They long with Danger Sail through Life's Vexed Seas,  
In Bodies, as in Vessels full of Leaks;  
Walking in Veins, their Narrow Galleries,  
Shorter than Walks of Seamen on the Decks.   

XLIX.  
Art's Card is by her Pilot Faith, Refused;  
Her Course by Guess She ever forward bears;  
Reason her Rudder is, but never Used,  
Because towered Heaven She ne'er with Reason Steers;   

L.  
For as a Pilot, sure of fair Trade Winds,  
The Helm in all the Voyage never Hands,  
But Ties it up; So Reason's Helm she binds,  
And Boldly close for heavens Safe Harbour stands:   

LI.  
In Reason's place Tradition does her lead,  
And that Presumptuous Antiquary makes  
Strong Laws of Weak Opinions of the Dead;  
And what was Common Coin, for Medals takes.   

LII.  
Tradition (Time's suspected Register)  
Too of't Religion at her Trial fails;  
Instead of Knowledge, Teaches us to Err,  
And wears out Truth's best Stories into Tales.   

LIII.  
O why has such a Guide Faith's Progress laid?  
Or can our Faith, ill Guided, Guide us well?  
Or had She not Tradition's Maps Surveyed,  
How could She aim to show us Heaven and Hell?   

LIV.  
If Faith with Reason never does Advise,  
Nor yet Tradition leads her, She is then  
From Heaven Inspired, and Secretly grows Wise  
Above the Schools, we know not How, nor When.   

LV.  
For could we know how Faith's bold Trust is wrought,  
What are those Visions we in Sleep discern;  
And when by heavens short Whispers we are Taught  
More than the Watchful Schools could ever Learn:   

LVI.  
Then soon Faith's Ignorance, which now does seem  
A Serious Wonder to Philosophy,  
Would fall from Value, to a Low Esteem,  
And not a Wonder, nor a Virtue be;   

LVII.  
But though we cannot guests the Manner how  
Grace first is Secretly in small Seeds Sown;  
Yet Fruit, though Seed lies hid, in View does Grow;  
And Faith, the Fruit of Grace, must needs be known.   

XVIII.  
Faith Lights us through the Dark to Deity,  
Whilst without Sight we Witness that She shows;  
More GOD then in his Works, our Eyes can see;  
Tho' none but by those Works the Godhead knows:   

LIX.  
If You have Faith, than You we must Adore;  
Since Faith does rather seem Inspired, then Taught;  
And Men Inspired, have of the Godhead more  
Than Nature ever Found, or Reason Sought:   

LX.  
To You, whom Inspiration Sanctifies,  
I come with Doubts, the Mind's Defect of Light;  
As to Apostles, some with Darkened Eyes,  
Came to receive by Miracle their Sight:   

LXI.  
And when I thus Presume, you are with more  
Than Nature's Public Wealth, by Faith Endued;  
Or think you should Reveal your Secret Store;  
You cannot judge my Bold Opinion Rude.   

LXII.  
Even Faith (not proving what it would Assure)  
But Bold Opinion seems to Reasons View;  
And since the Blind brought Faith to help their Cure,  
I bring Opinion, Reason's Faith, to you.   

LXIII.  
We, for their Knowledge, Men Inspired Adore;  
Not for those Truths they hid, but those they show;  
And Vulgar Reason finds, that none knows more▪  
Then that which he can make another know.   

LXIV.  
Then tell me first, If Nature must forbear  
To Ask, Why still She must remain in Doubt?  
A Darkness, which does much like Hell appear,  
Where all may Enter In, and none get Out.   

LXV.  
Thus we at once are Bidden and Forbid;  
Charged to make GOD the Object of the Mind;  
Then hindered from it, since He is so Hid,  
As we but Seek, that which we cannot Find:   

LXVI.  
Our Glimmering Knowledge, like the Wand'ring Light  
In Feuns, does to Uncertainties Direct  
The Weary Progress of our Useless Sight,  
And only makes us Able to Suspect.   

LXVII.  
Or, if Enquiring Minds are not kept in,  
But by some few, whom Schools to Power Advance,  
Who, since Themselves see Short, would make it Sin,  
When others look beyond their Ignorance:   

LXVIII.  
If as God's Students, we have leave to Learn  
His Truths, why does his Text oft need Debate?  
Why, as through Mists, must we his Law discern,  
Since Laws seems Snares, when they are Intricate?   

LXIX.  
They who believe Man's Reason is too scant;  
And that it does the War of Writers cause;  
Infer that GOD's Great Works Proportion want,  
Who Taught our Reason, & did Write those Laws.   

LXX.  
His Text, the Soul's Record, appears to some,  
(Tho' thence our Souls hold their Inheritance)  
Obscure by growing Old, and seems to come,  
Not by Consignment to Us, but by Chance.   

LXXI.  
LAW (which is Reason made Authority)  
Allows Consignment to be Good and Clear;  
Not when, like this, it does in Copies lie,  
But in the known Original appear.   

LXXII.  
Could this Record be too Authentic made?  
Or why (when GOD was Fashioned to our Eyes,  
And very Forms of Humane Laws Obeyed)  
Did He not Sign it, but by Deputies?   

LXXIII.  
Or why, when he was Man, did he not Deign  
Wholly to Write this Text with his own Hand?  
Or why (as if all Written Rolls were Vain)  
Did he ne'er Writ but Once, and but in Sand?   

LXXIV.  
Tell me why Heaven at first did suffer Sin,  
Letting Seed Grow, which it had never Sown?  
Why, when the Soul's first Fever did begin,  
Was it not Cured, which now a Plague is grown?   

LXXV.  
Why did not heavens Prevention Sin Restrain?  
Or is not Power's Permission a Consent?  
Which is in Kings as much as to Ordain;  
And Ills Ordained are free from Punishment.   

LXXVI.  
And since no Crime could be, ere Laws were Found;  
Laws Dear Taught Us how to know Offence;  
Had Laws not been, we never had been Blamed,  
For not to know we Sin, is Innocence.   

LXXVII.  
Since Childhood was not Starved, but rather more  
Than finely Fed, so sweet were Pleasures made  
That Nourished it: For Sweet is Lust of Power,  
And Sweeter, Beauty, which hath Power betrayed.   

LXXVIII.  
Sin, which at fullest Growth is Childish still,  
Would but for Pleasure's Company decay;  
As Sickly Children Thrive, that have their Will;  
But quickly Languish, being kept from Play.   

LXXIX.  
Since only Pleasure breeds Sin's Appetite;  
Which still by Pleasant Objects is Infused;  
Since 'tis Provoked to what it does Commit,  
And Ills Provoked, may Plead to be Excused:   

LXXX.  
Why should our Sins, which not a Moment last,  
(For, to Eternity compared, Extent  
Of Life, is, ere we Name it, stopped and passed;)  
Receive a Doom of Endless Punishment?   

LXXXI.  
If Souls to Hell's Vast Prison never come,  
Committed for their Crimes, but Destined be,  
Like Bondmen Born, whose Prison is their Home,  
And long ere they were Bound, could not be Free:   

LXXXII.  
Then hard is Destiny's Dark Law, whose Text  
We are forbid to Read, yet must Obey;  
And Reason with her Useless Eyes is Vexed,  
Which strive to Guide her where they see no Way.   

LXXXIII.  
Does it our Reason's Mutinies Appease,  
To say, The Potter may his own Clay Mould  
To every Use, or in what Shape he Please,  
At first not Counselled, nor at last Controlled?   

LXXXIV.  
Power's Hand can neither Easy be, nor Strict,  
To Lifeless Clay, which Ease nor Torment knows;  
And where it cannot Favour nor Afflict,  
It neither Justice nor Injustice shows.   

LXXXV.  
But Souls have Life, and Life Eternal too;  
Therefore if Doomed before they can Offend,  
It seems to show what Heavenly Power Can Do;  
But does not in that Deed that Power Commend,   

LXXXVI.  
That we are Destined after Death to more  
Than Reason thinks Due Punishment for Sins,  
Seems Possible, because in Life, before  
We know to Sin, our Punishment gins.   

LXXXVII.  
Why else do Infants, with Incessant Cries,  
Complain of Secret Harm as soon as Born?  
Or why are they, in city's Destinies,  
So oft by War from Ravished Mothers Torn?   

LXXXVIII.  
Does not Belief of being Destined, draw  
Our Reason to Presumption or Despair?  
If Destiny be not (like Humane Law)  
To be Repealed, what is the Use of Prayer?   

LXXXIX.  
Why even to All was Prayer Enjoined, since those  
Whom GOD (whose Will ne'er altars) did Elect,  
Are sure of Heaven? And when we Pray, it shows  
That we his Certainty of Will Suspect?   

XC.  
Those who to Lasting Darkness Destined were,  
Tho' soon as Born they Pray, yet Pray too late;  
Avoidless Ills we to no purpose Fear;  
And None, when Fear is Past, will Supplicate.   
FINIS.