encourage them to it I shall adventure to add That it seems very probable that much of the matter of those Hallelujah's and triumphant Songs that shall be the joyful entertainment of the blessed will be taken from the wonders of Gods Works and who knows but the contemplation of these and God in them shall make up a good part of the imployment of those glorified Spirits who will then have inconceivable advantages for the searching into those effects of Divine Wisdom and Power beyond what are possible for us mortals to attain And those discoveries which for ever they shall make in that immense Treasure of Art the Universe must needs sill their Souls every moment with pleasant astonishment and inslame their hearts with the ardors of the highest love and devotion which will breathe forth in everlasting thanksgivings And thus the study of Gods Works joyned with those pious sentiments they deserve is a kind of partial anticipation of Heaven And next after the contemplations of his Word and the wonders of his Mercy discovered in our Redemption it is one of the best and noblest imployments the most becoming a reasonable Creature and such a one as is taught by the most reasonable and excellent Religion in the World FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A Seasonable Recommendation and Defence OF REASON In the Affairs of RELIGION AGAINST Infidelity Scepticism and Fanaticisms of all sorts LONDON Printed by J. M. for James Collins at the Kingsâ—…ead in Westminster-Hall 1670. AD CLERUM Rom. XII the latter part of verse 1. Which is your reasonable Service THERE is nothing that I know hath done so much mischief to Christianity as the disparagement of Reason under pretence of respect favour to Religioâ—… since hereby the very Foundations of the Christian Faith have bin undermined and the World prepared for Atheism For if Reason must not be heard the Being of a GOD and the Authority of Scripture can neither be proved nor defended and so our Faith drops to the ground like a house that hath no foundation Besides by this way those sickly conceits and Enthusiastick dreams and unsound Doctrines that have poysoned our Air and infatuated the minds of men and exposed Religion to the scorn of Infidels and divided the Church and disturbed the peace of mankind and involved the Nation in so much blood and so many Ruines I say hereby all these fatal Follies that have been the occasions of so many mischiefs have been propagated and promoted So that I may affirm boldly That here is the Spring-head of most of the waters of bitterness and strife and here the Fountain of the great Deeps of Atheism and Fanaticism that are broken up upon us And now to damme up this sourâ—…e of mischiefs by representing the fair agreement that is between Reason and Religion is the most seasonable service that can be done unto both since hereby Religion will be rescued from the impious accusation of its being groundless and imaginary And reason also defended against the unjust charge of those that would make this beam of God prophane and irreligious This I shall endeavour at this timâ—… and I think it proper work for the occasion now that I have an opportunity of speaking to You Reverend Fathers and Brethren of the Clergie For 't is from the Pulpit Religion hath received those wounds through the sides of Reason I do not say and I do not think It hath fâ—…om yours But we know that indiscreet and hot Preachers that had entertain'd vain and unreasonable Doctrines which they had made an interest and the badges of a Party perceiving that their darling opinions could not stand if Reason their enemy were not discredited They set up a loud cry against Reason as the great adversary of free-Grace and Faith and zealously endeavoured to run it down under the mis-applied names of Vain Philosophy Carnal Reasoning and the Wisdom of this World And what hath been the issue of those cantings we have sadly seen and felt So that 〈◊〉 think 't is now the duty of all sober and reasonable men to rise up against this spirit of Folly and infatuation and something I shall attempt at present by shewing that Reason is very serviceable to Religion and Religion very friendly to Reason both which are included in these words of the Apostle WHICH IS YOUR REASONABLE SERVICE He had proved in the preceding part of this Epistle That the Gospel was the only way of happiness and here he enters upon the application of this Doctrine and affectionately exhorts his Romans to conform themselves unto it I beseech you therefore brethren by the mercies of God that you present your bodies By which no doubt he means their whole persons For they are to be a living sacrifice Living in opposition to the dead services of the Ceremonial Law Holy acceptable unto God in opposition to those legal performances that had no intrinsick goodness in thâ—…m and were not acceptable now that thâ—…ir institution was determinâ—…d And the motives whereby he enforceth his exhâ—…rtation are these two viz. The mercies of GOD which the Gospel hath brought and propounded I beseech you brethren by the mercies of God And the reasonableness of the thing it self that he urgeth them to Which is your reasonable service My business is with this latter and I liâ—…fer from it That Religion is a reasonable thing IN treating of this Propâ—…sition I shall I. State what I mean by Religion and what by Reason II I shall demonstrate their harmony and agreement III Indeavour to disable the main Objections that are alledged against the use of Reason in the affairs of Faith And IV. Improve all by some Inferences and Advices TO BEGIN with the first the setling the distinct Notions of Religion and Reason We know there is nothing in any matter of enquiry or debate that can be discovered or determinâ—…d till the Terms of the Question are explained and their Notions setled The want of this hath been the occasion of a great part of those Confusions we find in Disputes and particularly most of the Clamours that have been raised against Reason in the affairs of Religion have sprung from mens mistakes of the nature of both For while groundless opinions and unreasonable practices are often called Religion on the one hand and vain imaginations and false consequences are as frequently stiled Reason on the other 'T is no wonder that such a Religion disclaims the use of Reason or that such Reason is opposite to Religion Therefore in order to my shewing the agreement between true Religion and genuine Reason I shall with all the clearness that I can represent the just meaning of the one and of the other FOR Religion First the name signifies Binding and so imports duty and all duty is comprised under these two Generals Worship and Virtue Worship comprehends all our duties towards God Virtue all those that relate to our Neighbour or our selves Religion then primarily consists in these
of It destroys the pretensions of both I COME now IV. to the Inferences that may be raised from the whole 1. Reason is certain and inâ—… This follows from the state I gave of the Nature and notion of Reason in the beginning It consists in First Principles and the Conclusions that are raised from them and the observations of sense Now first Principles are certain or nothing can be so for every pâ—…ssible Conclusion must be drawn from those or by their help and every Article of Faith supposeth them And for the Propositions that arise from those certain Principles they are certain likewise For nothing can follow from truth but truth in the longest series of deduction If error creep in there is ill consequence in the case And the sort of Conclusions that arise from the observations of sense if the sense be rightly circumstantiated and the inference rightly made are certain also For if our senses in all their due circumstances deceive us All is a delusion and we are sure of nothing But we know that first Principles are certain and that our senses do not deceive us because God that bestowed them upon us is true and good And we are as much assured that whatever we duely conclude from either of them is as certain because whatever is drawn from any Principle was vertually contained in it 〈◊〉 〈◊〉 That Reason is in a sense the Word of God viz. that which he hath written upon our minds and hearts as Scripture is that which is written in a Book The former is the Word whereby he hath spoken to all Mankind the latter is that whereby he hath declared his Will to the Church and his peculiar people Reason is that Candle of the Lord of which Solomon speaks Prov. 20. 27. That light whereby Christ hath enlightned every one that cometh into the world John 1. 9. And that Law whereby the Consciences of the Heathen either accuse or excuse one another Rom. 2. 15. So that Hiâ—…rocles spoke well when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be perswaded by God and right Reason is one and the same thing And Luther called Philosophy within its own bounds The Truth of God 3. The belief of our Reasons is an exercise of Faith and Faith is an act of Reason The former part is clear from the last particular and we believe our Reasons because we have them from God who cannot mistake and will not deceive So that relying on them in things clearly perceived is trust in Gods veracity and goodness and that is an exercise of Faith Thus Luke 12. The not belief of Reason that suggests from Gods cloathing the Lillies that He will provide for us is made by our Saviour a defect of Faith vers 28. O ye of little Faith And for the other part that Faith is an act of Reason that is evident also For 'T is the highest Reason to believe in God revealing 4. No Principle of Reason contradâ—…ts any Articles of Faith This follows upon the whole Faith befriends Reason and Reason serves Religion and therefore They cannot clash They are both certain both the truths of God and one truth doth not interfere with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle Truth agrees with all things that are Whatsoever contradicts Faith is opposite to Reason for 't is a fundamental Principle of that That God is to be believed Indeed sometimes there is a seeming contradiction between them But then either something is taken for Faith that is but Phansie or something for Reason that is but Sophistry or the supposed contradiction is an error and mistake 5. When any thing is pretended from Reason against any Article of Faith we ought not to cut the knot by denying Reason but endeavour to untye it by answering the Argument and 't is certain it may be fairly answered For all Hereticks argue either from false Principles or fallacioâ—…ly conclude from true ones So that our Faith is to be defended not by declaiming against Reason in such a case which strengthens the enemy and to the great prejudice of Religion allows Reason on his side But we must endeavour to defend it either by discovering the falshood of the Principles he useth in the name of Reason or the ill consequence which he calls proof 6. When any thing is offered us for an Article of Faith that seems to contradict Reason we ought to see that there be good cause to believe that this is divinely revealed and in the sense propounded If it be we may be assured from the former Aphorisms that the contradiction is but an appearance and it may be discovered to be so But if the contradiction be real This can be no Article of Revelation or the Revelation hath not this sense For God cannot be the Author of Contradictions and we have seen that Reason as well as Faith is his I mean the Principles of Natural Truth as well as those of Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle Truth is throughout contrary to falshood and what is true in Divinity cannot be false in Reason 'T is said indeed in the Talmud If two Rabbins disfer in Contradictories yet both have thâ—…ir Opinions from Moses and from God But we are not obliged to such a non-sensiâ—…al kind of Faith And ought not to receive any thing aâ—… an Article in a sense that palpably contradicts Reason no more than we may receive any in a sense that contradicts other Scriptures Faith and Reason accord as well as the Old Iestament and the New and the Analogy of Reason is to be â—…ded also because even that iâ—… Divine and Sacred 7. There is nothing that God hath revealed to oblige our Faith but he hath given us reason to believe that he hath revealed it For though the thing be never so clearly told me If I have not reason to think that God is the Revealer of what is so declared I am not bound to believe except there be evidence in the thing it self For 't is not Faith but vain credulity to believe every thing that pretends to be from God So that we ought to ask our selves a Reason why we believe the Scripture to be the Revelation of Gods Will and ought not to assent to any sense put upon it till we have ground to think that that sense is his mind I say we must have ground either from our particular Reasons or the Authority of the Church otherwise our Faith is vain credulity and not Faith in God 8. A man may hold an erroneous opinion from a mistaken sense of Scripture and deny what is the truth of the proposition and what is the right meaning of the Text and yet not erre in Faith For Faith is belief of God revealing And if God have not so revealed this or that as to give us certain ground to believe this to be his sense he hath not sufficiently revealed it to oblige our Faith So that though I deny such or such a sense while
endeavours for that knowledge which is Practical and certain and will assist and promote our vertue and our happiness and incline us to imploy our selves in living according to it which also will be an effectual means to destroy the humour of contending And IV. Philosophy gives us a sight of the causes of 〈◊〉 intellectual diversities and so takes us off from expecting an 〈◊〉 in our apprehensions whâ—…reby it discovers the 〈◊〉 of making harmony in oâ—…inion the condition of Charity and Union and of being angry and dividing upon every difference of judgment and hereby the hâ—…riful malignities of disputes are qualified and the disease it self is undermined V. It inclines men to reckon as was intimated before that the Essential Principles of Religion lye in the plain certain Articles For Philosophers are disposed to think by converse with Nature that certainty is in very few things and whoever believes so concerning the tenents of Theology will not lay the main stress upon any but the clear acknowledg'd Principles and he that doth that serves all the important concernments of Religion He will not not wrangle for every conceit nor divide for every difference but takes care to walk in the ways of Charity Humble Obedience and Conscionable practice of the Truths he knows and owns By such a course the Church is safe and Schisms are prevented Yea Popery is disappointed by it in most of the considerable things it hath to say which indeed arise from the consideration of the vast diversities of opinions in Religion that seem to infer the necessity of a Judge of Controversies to setle mens minds in the right way and to rectifie the consequent disorders whereas if this be stood to That the necessary Christian Articles are plain and acknowledg'd There will be no need of a Judge and so all the most specious pretensions of the Church of Rome sink to the ground VI. The Real Philosophy tends to the ending of disputes by taking men off from unnecessary Terms of Art which very often are occasions of great contests If things were stated in clear and plain words many Controversies would be at an end and the Philosophy I am recommending inclines men to define with those that are simplest and plainest and thereby also very much pâ—…omotes the interests both of truth and peace Thus I have shewn briefly how the real Philosophy tends to the overthrow of the pugnacious disputing humour which is so hurtful to Religion To coâ—…firm which we may observe that where-ever this sort of knowledge prevails the Contentious Divinity loseth ground and 't will be hard to find any of those Philosophers a zealous Votary of a Sect which reservedness gives occasion indeed to those that are so to accuse them of Atheism and Irreligion but it is really no Argument of less Piety but of more wisdom and conduct And 't would make much for the advantage of Religion and their own if those fierce men would understand that Christianity should teach them that which they rail against in the Philosophers But now I must expect to hear SECT III. I. THAT disputes serve to discover truth as by the collision of two flints one against another those sparks are produced and excited that before were latent in them So that the real Philosophy upon this account doth rather disserve then promote the concerns of Religion To which I answer I. That all the necessary material truths in Divinity are already discover'd and we have no need of New Lights there the Antientest are truest and bâ—…st though in the disquisitions of Philosophy there will be always occasions of proceeding But I adde II. Disputes are one of the worst ways to discover Truth If new things were to be found out in Religion as well as Nature they would scarce be disclosed by this way of enquiry A calm judgment and distinct thoughts and impartial consideration of many things are necessary for the finding truth which lyes deep and is mingled up and and down with much errour and specious falshood and 't is hard if not utterly impossible to preserve any one of these in the heat of disputation In such occasions the mind is commonly disordered by passion and the thoughts are confused and our considerations tyed to those things which give colour to our opinions We are biast by our affections towards our own conceits and our love to them is inâ—…lamed by opposition we are made incapable of entertaining the assistance of our opposites suggestions by strong prejudice and incâ—…ined to quarrel with every thing he saiâ—…h by spight and desire of triumph and these are ill circumstances for the discovery of truth He is a wonderful man indeed that can thread a needle when he is at Cudgels in a crowd and yet this is as easie as to find truth in the hurry of dispute The Apoâ—… intimates 〈◊〉 Tim. VI. 5. That perverse Disputers are destitute of truth and tells us that of the strife of words come envy railings evil surmisings but no discovery of unknown verities But II. we are commanded to contend earneâ—…ly for the faith that was once delivered to the Saints and hereby Heresies are confuted and overthrown To this pretence I say That by the Faith we are to contend for I conceive the Essentials and certain Articles are meant These we may and we ought to endeavour to defend and promote as there is occasion and we have seen how the Real Philosophy will help our Reasons for that service But pious contentions for these are not the disputings I meant for I defined the humour of disputing in the entrance on this Head to be that which is stiff in the belief of uncertain opinions affirming them with confidence and quarrelling with every different sentiment To dispute about such matters of doubtful Speculation and in the manner specified is no contending for the Faith but the way to make shipwrack of it As for those other Disputes that are requisite for the convincing mâ—…n of the Truths of the Gospel and the great Articles thereof and for the disproving Infidelity and Heresie they are necessary and Philosophy is an excellent Instrument in such Contests So that those other objections that might be alledged against my Discourse from the necessity of proving and trying our Faith and convincing Hereticks From the example of our Saviour's disputing with the Doctors and the Sadduces and of S. Paul at Athens with the Jews These little Cavils I say and such like can signifie nothing to the disadvantage of what I have said against the humour of disputing about doubtful and uncertain opinions to which the Real Philosophy is destructive And thus I have shâ—…wn under five matâ—…rial â—…ads That the Knowledge of Nature and the Works of God promotes the greatest interests of Religion and by the three last it appears how Fundamentally opposite it is to all Schism and Fanaâ—… which are made up and occasioned by Superstition Enâ—…siasm and ignorant perverse disputings So that for Atheists and