by John Dryden
Transcending Nature, but to Laws Divine? 165
Which in that Sacred Volume are contain’d;
Sufficient, clear, and for that use ordained.
But stay: the Diest here will urge anew,
No Supernatural Worship can be True:
Because a general Law is that alone 170
Which must to all and every where be known:
A Style so large as not this Book can claim,
Nor aught that bears reveal’d Religions Name.
’Tis said the sound of a Messiah’s Birth
Is gone through all the habitable Earth: 175
But still that Text must be confin’d alone
To what was Then inhabited, and known:
And what Provision could from thence accrue
To Indian Souls, and Worlds discovered New?
In other parts it helps, that Ages past, 180
The Scriptures there were known, and were imbrac’d,
Till Sin spread once again the Shades of Night:
What’s that to these who never saw the Light?
Of all Objections this indeed is chief
To startle Reason, stagger frail Belief: 185
We grant, ’tis true, that Heav’n from humane Sense
Has hid the secret paths of Providence;
But boundless Wisedom, boundless Mercy, may
Find ev’n for those be-wildred Souls, a way:
If from his Nature Foes may Pity claim, 190
Much more may Strangers who ne’er heard his Name.
And though no Name be for Salvation known,
But that of His Eternal Sons alone;
Who knows how far transcending Goodness can
Extend the Merits of that Son to Man? 195
Who knows what Reasons may his Mercy lead;
Or Ignorance invincible may plead?
Not onely Charity bids hope the best,
But more the great Apostle has exprest:
That, if the Gentiles, (whom no Law inspir’d,) 200
By Nature did what was by Law required,
They, who the written Rule had never known,
Were to themselves both Rule and Law alone:
To Natures plain indictment they shall plead;
And, by their Conscience, be condemn’d or freed. 205
Most Righteous Doom! because a Rule reveal’d
Is none to Those, from whom it was conceal’d.
Then those who follow’d Reasons Dictates right;
Liv’d up, and lifted high their Natural Light;
With Socrates may see their Maker’s Face, 210
While Thousand Rubrick-Martyrs want a place.
Nor does it baulk my Charity to find
Th’ Eqyptian Bishop of another mind:
For, though his Creed Eternal Truth contains,
’Tis hard for Man to doom to endless pains 215
All who believ’d not all, his Zeal requir’d;
Unless he first cou’d prove he was inspir’d.
Then let us either think he meant to say
This Faith, where publish’d, was the onely way;
Or else conclude that, Arius to confute, 220
The good old Man, too eager in dispute,
Flew high; and, as his Christian Fury rose,
Damn’d all for Hereticks who durst oppose.
Thus far my Charity this path has try’d,
(A much unskilfull, but well meaning guide:) 225
Yet what they are, even these crude thoughts were bred
By reading that, which better thou hast read,
Thy Matchless Author’s work: which thou, my Friend,
By well translating better dost commend:
Those youthfull hours, which of thy Equals most 230
In Toys have squander’d, or in Vice have lost,
Those hours hast thou to Nobler use employ’d;
And the severe Delights of Truth enjoy’d.
Witness this weighty Book, in which appears
The crabbed Toil of many thoughtfull years, 235
Spent by thy Authour in the Sifting Care
Of Rabbins’ old Sophisticated Ware
From Gold Divine, which he who well can sort
May afterwards make Algebra a Sport.
A Treasure which, if Country-Curates buy, 240
They Junius, and Tremellius may defy:
Save pains in various readings, and Translations,
And without Hebrew make most learn’d quotations.
A Work so full with various Learning fraught,
So nicely pondred, yet so strongly wrought, 245
As Natures height and Arts last hand requir’d:
As much as Man cou’d compass, uninspir’d.
Where we may see what Errours have been made
Both in the Copiers and Translaters Trade:
How Jewish, Popish, Interests have prevail’d, 250
And where Infallibility has fail’d.
For some, who have his secret meaning ghes’d,
Have found our Authour not too much a Priest;
For Fashion-sake he seems to have recourse
To Pope, and Councils, and Traditions force: 255
But he that old Traditions cou’d subdue,
Cou’d not but find the weakness of the New:
If Scripture, though deriv’d from heav’nly birth,
Has been but carelessly preserved on Earth;
If God’s own People, who of God before 260
Knew what we know, and had been promis’d more,
In fuller Terms of Heaven’s assisting Care,
And who did neither Time, nor Study spare
To keep this Book untainted, unperplext;
Let in gross Errours to corrupt the Text, 265
Omitted paragraphs, embroyl’d the Sense,
With vain Traditions stopt the gaping Fence,
Which every common hand pull’d up with ease:
What Safety from such brushwood-helps as these?
If written words from time are not secur’d, 270
How can we think have oral Sounds endur’d?
Which thus transmitted, if one Mouth has fail’d,
Immortal Lyes on Ages are intail’d;
And that some such have been, is prov’d too plain;
If we consider Interest, Church, and Gain. 275
Oh but, says one, Tradition set aside,
Where can we hope for an unerring Guid?
For since th’ original Scripture has been lost,
All Copies disagreeing, maim’d the most,
Or Christian Faith can have no certain ground 280
Or Truth in Church Tradition must be found.
Suchan Omniscient Church we wish indeed;
‘Twere worth Both Testaments, and cast in the Creed:
But if this Mother be a Guid so sure
As can all doubts resolve, all truth secure, 285
Then her Infallibility, as well
Where Copies are corrupt, or lame, can tell;
Restore lost Canon with as little pains,
As truly explicate what still remains:
Which yet no Council dare pretend to doe; 290
Unless like Esdras, they could write it new:
Strange Confidence, still to interpret true,
Yet not be sure that all they have explain’d,
Is in the blest Original contain’d.
More Safe, and much more modest ’tis to say 295
God wou’d not leave Mankind without a way:
And that the Scriptures, though not every where
Free from Corruption, or intire, or clear,
Are uncorrupt, sufficient, clear, intire,
In all things which our needfull Faith require. 300
If others in the same Glass better see,
’Tis for Themselves they look, but not for me:
For MY Salvation must its Doom receive
Not from what OTHERS, but what I believe.
Must all Tr
adition then be set aside? 305
This to affirm were Ignorance or Pride.
Are there not many points, some needfull sure
To saving Faith, that Scripture leaves obscure?
Which every Sect will wrest a several way
(For what one Sect interprets, all Sects may:) 310
We hold, and say we prove from Scripture plain,
That Christ is GOD; the bold Socinian
From the same Scripture urges he’s but MAN.
Now what Appeal can end th’ important Suit;
Both parts talk loudly, but the Rule is mute. 315
Shall I speak plain, and in a Nation free
Assume an honest Layman’s Liberty?
I think (according to my little Skill,)
To my own Mother-Church submitting still)
That many have been sav’d, and many may, 320
Who never heard this Question brought in play.
Th’ unletter’d Christian, who believes in gross,
Plods on to Heaven and ne’er is at a loss:
For the Streight-gate would be made streighter yet,
Were none admitted there but men of Wit. 325
The few, by Nature form’d, with Learning fraught,
Born to instruct, as others to be taught.
Must Study well the Sacred Page; and see
Which Doctrine, this, or that, does best agree
With the whole Tenour of the Work Divine: 330
And plainlyest points to Heaven’s reveal’d Design:
Which Exposition flows from genuine Sense;
And which is forc’d by Wit and Eloquence.
Not that Traditions parts are useless here:
When general, old, disinteress’d and clear: 335
That Ancient Fathers thus expound the Page
Gives Truth the reverend Majesty of Age,
Confirms its force by biding every Test;
For best Authority’s, next Rules, are best.
And still the nearer to the Spring we go 340
More limpid, more unsoyl’d, the Waters flow.
Thus, first Traditions were a proof alone;
Cou’d we be certain such they were, so known:
But since some Flaws in long descent may be,
They make not Truth but Probability. 345
Even Arius and Pelagius durst provoke
To what the Centuries preceding spoke.
Such difference is there in an oft-told Tale:
But Truth by its own Sinews will prevail.
Tradition written therefore more commends 350
Authority, than what from Voice descends:
And this, as perfect as its kind can be,
Rouls down to us the Sacred History:
Which, from the Universal Church receiv’d,
Is try’d, and after for its self believed. 355
The partial Papists wou’d infer from hence,
Their Church, in last resort, shou’d Judge the Sense.
But first they would assume, with wondrous Art,
Themselves to be the whole, who are but part
Of that vast Frame, the Church; yet grant they were 360
The handers down, can they from thence infer
A right t’ interpret? or wou’d they alone
Who brought the Present claim it for their own?
The Book’s a Common Largess to Mankind;
Not more for them than every Man design’d; 365
The welcome News is in the Letter found;
The Carrier’s not Commission’d to expound.
It speaks it Self, and what it does contain,
In all things needfull to be known, is plain.
In times o’ergrown with Rust and Ignorance, 370
A gainfull Trade their Clergy did advance:
When want of Learning kept the Laymen low,
And none but Priests were Authoriz’d to know;
When what small Knowledge was, in them did dwell;
And he a God who cou’d but Reade or Spell; 375
Then Mother Church did mightily prevail:
She parcel’d out the Bible by retail:
But still expounded what She sold or gave;
To keep it in her Power to Damn and Save:
Scripture was scarce, and as the Market went, 380
Poor Laymen took Salvation on Content;
As needy men take Money, good or bad:
God’s Word they had not, but the Priests they had.
Yet, whate’er false Conveyances they made,
The Lawyer still was certain to be paid. 385
In those dark times they learn’d their knack so well,
That by long use they grew Infallible:
At last, a knowing Age began t’ enquire
If they the Book, or That did them inspire:
And, making narrower search they found, thô’ late, 390
That what they thought the Priest’s was Their Estate,
Taught by the Will produc’d, (the written Word,)
How long they had been cheated on Record.
Then, every man who saw the title fair,
Claim’d a Child’s part, and put in for a Share: 395
Consulted Soberly his private good;
And sav’d himself as cheap as e’er he cou’d.
’Tis true, my Friend, (and far be Flattery hence)
This good had full as bad a Consequence:
The Book thus put in every vulgar hand, 400
Which each presum’d he best cou’d understand,
The Common Rule was made the common Prey;
And at the mercy of the Rabble lay.
The tender Page with horney Fists was gaul’d;
And he was gifted most that loudest baul’d; 405
The Spirit gave the Doctoral Degree,
And every member of a Company
Was of his Trade and of the Bible free.
Plain Truths enough for needfull use they found;
But men wou’d still be itching to expound; 410
Each was ambitious of th’ obscurest place,
No measure ta’n from Knowledge, all from GRACE.
Study and Pains were now no more their Care;
Texts were explain’d by Fasting and by Prayer:
This was the Fruit the private Spirit brought; 415
Occasion’d by great Zeal and little Thought.
While Crouds unlearn’d, with rude Devotion warm,
About the Sacred Viands buz and swarm,
The Fly-blown Text creates a crawling Brood;
And turns to Maggots what was meant for Food. 420
A Thousand daily Sects rise up, and dye;
A Thousand more the perish’d Race supply:
So all we make of Heavens discover’d Will
Is, not to have it, or to use it ill.
The Danger’s much the same; on several Shelves 425
If others wreck us or we wreck our selves.
What then remains, but, waving each Extreme,
The Tides of Ignorance, and Pride to stem?
Neither so rich a Treasure to forgo;
Nor proudly seek beyond our pow’r to know: 430
Faith is not built on disquisitions vain;
The things we must believe, are few and plain:
But since men will believe more than they need;
And every man will make himself a Creed,
In doubtfull questions ’tis the safest way 435
To learn what unsuspected Ancients say:
For ’tis not likely we should higher Soar
Insearch of Heav’n than all the Church before:
Nor can we be deceiv’d, unless we see
The Scripture and the Fathers disagree. 440
If after all, they stand suspected still,
(For no man’s Faith depends upon his Will;)
’Tis some Relief, that points not clearly known,
Without much hazard may be let alone:
And after hearing what our
Church can say, 445
If still our Reason runs another way,
That private Reason ’tis more Just to curb,
Than by Disputes the publick Peace disturb.
For points obscure are of small use to learn:
But Common quiet is Mankind’s concern. 450
Thus have I made my own Opinions clear:
Yet neither Praise expect, not Censure fear:
And this unpolish’d, rugged Verse I chose;
As fittest for Discourse, and nearest prose:
For while from Sacred Truth I do not swerve, 455
Tom Sternhold’s or Tom Sha — ll’s Rhimes will serve.
FINIS.
THE HIND AND THE PANTHER
First published in 1687, this allegory in heroic couplets of 2600 lines is Dryden’s longest poem and perhaps the most controversial of his works. Dryden converted to Catholicism more or less simultaneously with the ascension of the Roman Catholic King James II in 1685, to the disgust of many Protestant writers. The Hind and the Panther is considered the major poetic result of Dryden’s conversion and presents evidence of Dryden’s reasoning for this, explaining his genuine conviction rather than political motives, as well as appealing to the Nonconformists.
The Hind and the Panther falls into three parts: the first is a description of the different religious denominations, in which the Roman Catholic church appears as “A milk-white Hind, immortal and unchanged”, the Church of England as a panther, the Independents as a bear, the Presbyterians as a wolf, the Quakers as a hare, the Socinians as a fox, the Freethinkers as an ape, and the Anabaptists as a boar; the second part deals with the controversial topics of church authority and transubstantiation; and the third part argues that the Crown and the Anglican and Catholic Churches should form a united front against the Nonconformist churches and the Whigs.
The poem was answered by a flurry of hostile pamphlets, the best-known being The Hind and the Panther Transvers’d to the Story of the Country Mouse and the City Mouse by Matthew Prior and Charles Montagu, which ridiculed the incongruity of animals debating theology:
Is it not as easie to imagine two Mice bilking Coachmen, and supping at the Devil; as to suppose a Hind entertaining the Panther at a Hermit’s Cell, discussing the greatest Mysteries of Religion?
As the passions aroused by James II’s reign slowly faded the poem began to be judged on its own merits. Alexander Pope used to refer to the poem as the most “correct” example of Dryden’s versification. Johnson’s opinion was that the poem was “written with great smoothness of metre, a wide extent of knowledge, and an abundant multiplicity of images; the controversy is embellished with pointed sentences, diversified by illustrations, and enlivened by sallies of invective.” William Hazlitt believed the poem to have “more genius, vehemence and strength of description than any other of Dryden’s works”. Lord Macaulay’s Whiggish distaste for its message was balanced by an admiration of the poem’s style: “In none of Dryden’s works can be found passages more pathetic and magnificent, greater ductility and energy of language, or a more pleasing and various music”. George Saintsbury encapsulated this ambivalent attitude when he called The Hind and the Panther “the greatest poem ever written in the teeth of its subject”.