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
I believe it is not from God his veracity and Authority is not concerned since I am ready however to give a chearful assent to whatever is clearly and sufficiently revealed This Proposition follows from the former and must be understood only of those Doctrines that are difficult and obscurely delivered And that many things are so delivered in Scripture is certain For some are only hinted and spoken occasionally some figuratively and by way of Parable and Allegory some according to mens conceptions and some in ambiguous and Aenigmatical Phrases which obsâ—…urities may occasion mistake in those who are very ready to believe whatever God saith and when they do I should be loth to say that such erre in Faith Though those that wrest plain Texts to a compliance with their interests and their lusts Though their affections may bring their judgments to vote with them yet theirs is error in Faith with a witness and capable of no benefit from this Proposition 9. In searching after the sense of Scripture we ought to consult the Principles of Reason as we do other Scriptures For we have shewn That Reason is another part of Gods Word And though the Scripture be sufâ—…icient to Its end yet Reason must be presupposed unto It for without this Scripture cannot be used nor compared nor applied nor understood 10. The essentials of Religion are so plainly revealed that no man can miss them that hath not a mighty corrupt bias in his will and affections to infatuate and blind his understanding Those Essentials are contained in the Decalogue and the Creed Many 〈◊〉 remoter Doctrines may be true but not Fundamental For 't is not agreeable to the goodness or justice of God that mens eternal interests should dâ—…pend upon things that are difficult to be understood and easily mistaken If they did No man could be secure but that do what he could he should perish everlastingly for not believing or believing amiss some of those difficult points that are supposed necessary to salvation and all those that are ignorant and of weak understanding must perish without help or they must be saved by implicit Faith in unknown Fundamentals THESE are some Propositions that follow from my Discourse and from one another The beâ—…ter they are considered the more their force will be perceived and I think they may serve for many very considerable purposes of Religion Charity and the peace of mankind AND now give me leave to speak a word to You my Breâ—…hren of the CLERGY Those I mean of the Younger sort for I shall not prâ—…sume to teach my Elders You have heard no doubt frequent and earnest declamations against Reason during the years of your Education and Youth we know receives impressions easily And I shall not wonder if you have been possessed with very hard thoughts of this pretended terrible enemy of Faith and Religion But did you ever consider deeply since what ends of Religion or Sobriety such vehement defamations of our faculties could serve And what Ends of a Pâ—…rty they did I hope these things you have pondered as you ought and discern the consequent mischieâ—…s But yet I shall beg leave â—…o refresh your thoughts with some Considerations of the dangerous tendencies and issues of such Preachments 1. To disclaim Reason as an Enemy to Religion tends to the introduction of Atheism Infidelity and Scepâ—…icism and hath already brought in a flood of these upon us For what advantage can the Atheist and Insidel expect greater than this That Reason is against Religion What do they pretend What can they propose more If so there will be no proving That there is a God or That the Scripture is his Word and then we believe gratis and our Faith hangs upon humour and imagination and that Religion that depends upon a warm Phansie an ungrounded belief stands but till a disease or a new conceit alter the Scenc of imagination and then down falls the Castle whose soundation was in the Air. 'T was the charge of Julian the Apostate against the Primitive Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their wisdom was to believe as if they had no ground for their Faith And those that renounce and decry Reason justifie Julian in his charge Thus Religion will have no bottom but the Phansie of every one that prosesseth it and how various and inconstant a thing Imagination is every man knows These are the Consequences of the defamations of Reason on the pretended account of Religion and we have seen in multitudes of deplorable Instances That they follow in practice as well as reasoning Men of corrupt inclinations suspect that there is No Reason for our Faith and Religion and so are upon the borders of quitting it And the Enthusiast that pretends to know Religion best tells them that these Suspicions are very true and thence the Debauchee gladly makes the desperate Conclusion And when others also hear Reason disparaged as uncertain various and fallacious they deny all credit to their Faculties and become confounded Scepticks that settle in nothing This I take to have been one of the greatest and most deadly occasion of the Atheism of our days and he that hath rejected Reason may be one when he pleaseth and cannot reprehend or reduce any one that is so already 2. The Denial of Reason in Religion hath been the principal Engine that Hereticks and Enthusiasts have used against the Faith and that which lays us open to inâ—…inite follies and impostures Thus the Arrians quarrelled with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was deduced by consequence but not expressed in Scripture The Apollinarists would by no means allow of Reason And St. Austin saith of the Donatists that they did calumniate and deâ—…ry It to raise prejudice against the Catholick Faith and elsewhere Doctores vestri Hominem dialecticum â—…ugiendum potius cavendum quà m refellendum censuerunt The Ubiquitarians defend their Errors by denying the judgment of Reason and the Macedonians would not have the Deity of the Holy Ghost proved by Consequence The later Enthusiasts in Germany and other places set up loud and vehement out crys against Reason and the Lunaticks among us that agree in nothing else do yet sweetly accord in opposing this Carnal Reason and this indeed is their common Interest The impostures of mens Phansies must not be seen in too much light and we cannot dream with our eyes open Reason would discover the nakedness of Sacred Whimsies and the vanity of mysterious non-sense This would disparage the darlings of the brain and cool the pleasant heats of kindled Imagination And therefore Reason must be decryed because an enemy to madness and Phansie set up under the Notion of Faith and Inspiration Hence men had got the trick to call every thing that was Consequent and Reasonable Vain Philosophy and every thing that was Sober Carnal Reasoning Religion is set so far above Reason that at length it is put beyond Sobriety and Sense and then 't was fit to be believed