upon the internal Light and Evidence of the thing but upon Authority and so agree in the general Nature of 〈◊〉 only as the Authority differ 〈…〉 Faith also varies and Human Authority differing from Divine just as much as Fallible differs from Infallible the same in proportion will also 〈…〉 between Human and Divine â—aith That is the former will always be a Fallible and the latter an Infallible Assent 8. Human Faith though sometimes as actually undeceiv'd as Divine is yet always liable to Error and Deception and so doubtful hazardous and uncertain even when actually true like a Conclusion drawn from uncertain Premisses in which respect it resembles Opinion and that so much that some have confounded it with it though I think illogically enough since though there be a like uncertainty in both Assents yet they differ extremely in their Formal Motives one being grounded upon Reason and the other upon Authority And the Distinction of these Assents is not taken from the degree of Certainty wherein they agree but from the Quality of the Motive wherein they differ However tho' this makes a great difference in Notion it makes None in the Affairs of Civil Life and the Faith of him that believes the Testimony of a Man will as to all real intents and purposes go for no more than his Opinion And that because though different Assents as to the Formality of their Motives they are yet Much at one rate for Certainty being both Fallible in their Grounds and so subject to Error and Deception 9. But the Case is quite otherwise as to Divine Faith whose Foundation stands too sure not only to be overturn'd but even so much as shaken This Faith is strictly and Absolutely infallible not subject to the least Error or Possibility of Erring as having the very Ground and Pillar of Truth it self the Omniscience and Veracity of God for its Security than which there neither Needs nor Can be Greater 'T is Most Certain that God is both Actively and Passively Infallible his Omniscience will not suffer him to be deceiv'd himself and his infinite Veracity and Truth will not suffer him to deceive us And therefore he that builds his Faith upon his Authority goes upon the Most sure Grounds and cannot possibly Err in his Assent And as he is secure from Error so he is also from all just reason of Scruple or Fear and leaning upon a firm and indefectible Support may stay and repose himself upon it with full Acquiescence So that there is all the Certainty that can be in this Faith both Objective and Subjective that of the Thing and that of the Person The thing assented to is most undoubtedly true in it self and he that assents to it may be most firmly assured and perswaded of the Truth of it in his own Mind and among all Temptations to Doubt and Distrust may with great Triumph and Confidence say with the Apostle I know whom I have believ'd 10. It was observ'd a little before of Humane Faith that it resembles Opinion in as much as they are both dubious and uncertain Assents as proceeding upon grounds of like uncertainty though otherwise of different Natures Now as this Faith resembles Opinion so in like manner it may be observ'd of Divine Faith that it resembles Science or rather that Second Assent for so I am forc'd to call it for want of a better Name which we lately discours'd of and plac'd between Opinion and Faith The Comparison here bears the same proportion as to Certainty as it did in the other Case as to uncertainty Divine Faith has all the Certainty that is possible and therefore to be sure as much as Science or that Second Assent can have There is as much Certainty in the thing assented to and there may be as much Assurance and firmness of Perswasion in the Assent it self or in other words what a man believes upon the Authority of God is in it self as certain as what he knows and he may also be as Certain of it For he that assents to a thing upon full evidence can but assent fully and perfectly without suspense or hesitation and so also can he that assents to a thing upon Divine Authority only His Ground is every whit as Firm and Sure as the others and why then should the Measure of his Assurance be less It cannot possibly be if he Knows and Considers upon what Ground he stands So that thus far both in regard of the Certainty of the Object and the Firmness of the Perswasion Divine Faith may be justly placed upon a level with the Most Evident Assent whatever 11. Nor I suppose will this be thought an undue Elevation of Divine Faith On the Contrary I expect to be Complain'd of for setting the Dignity of it at too low a Pitch by those who say that Divine Faith is Firmer than Science But 't is for want of the Latter that these Men so excessively exâ—ol the Former I call it excessively because 't is what strictly and exactly speaking cannot be For what I Perceive or Know is even by that very supposition unquestionably true or else I cannot be said to Know it and what I believe upon the highest Authority can be no more To say therefore that Faith is Firmer than Science is like saying that one streight Line is streighter than another But perhaps their Meaning only is that 't is safer relying upon the Autâ—ority of God than upon our own Rational Faculties which indeed is right and I heartily wish all Men were convinc'd of it For though what I do actually and really Know be to the full as true and certain as what I Believe and I can no more be out in one than in the other yet it is More Certain in the general that God cannot deceive me than that my Reason cannot be deceiv'd Not that what I assent to by Divine Faith can have a greater Objective Certainty than what I clearly and distinctly Perceive or Know but only that there is a Possibility not to say Danger of my taking that for a clear and distinct Perception which â—ndeed is Not so and so though I cannot be deceiv'd in what I do truly know yet I may be deceiv'd in thinking that I know when I do not So that Divine Faith though not more Certain than Knowledge it self is yet of greater Certainty than our Knowing Faculties and generally speaking the Believer goes upon surer grounds than the Man of Reason and Demonstration Because his Reason may possibly lead him into Error whereas the Other 's Authority cannot And when they are both in the right yet still there will be this difference between them that his Reason is only not Deceiv'd whereas the Other 's Faith is Infallible 12. And thus far we have taken a view of the more bright and perfect side of Divine Faith I mean that of its Firmness and Certainty in respect of which it stands upon a just level with Science But it has
because he is infallible Infallibility then is the proper ground of Implicit Faith and accordingly the Church of Rome assuming to her self the Character of Infallible does upon that Supposition rightly require it I say upon that supposition for she is right enough in her Consequence supposing her Principle to be true But the truth of it is that is Most Extravagant and such as carries in it such matchless Arrogance and Presumption as befits only him who as God sitteth in the temple of God shewing himself that he is God For God only is Infallible and therefore he only has right to require Implicit Faith And to him indeed it is due from every one of his Creatures in the highest Measure imaginable as is also Implicit Obedience upon the same Ground Of both which we have a signal Example in Abraham who when he was call'd by God to go out into a place which he should after receive for an Inheritance is said by Faith to have Obey'd and to have gone out not knowing whither he went 26. But now what can be more dark and inevident than this Implicit Faith It s Formal Reason indeed is sufficiently clear and it resolves at last into a Ground highly Rational and so may be said in that respect to be the highest Reason For certainly nothing can be more Reasonable than to believe whatever God who is Infallible reveals There is therefore no Darkness on this Side Nay even the Light it self does not shine more Clear But as for the Matter of it if I may call it so where nothing distinctly is believ'd that is sure as dark and obscure as can well be conceiv'd so dark as even to be Invisible For a Man to believe at large without any restriction or limitation whatever God shall propose to him let it be what it will not Knowing what that is like Abraham's going not knowing whither he went is such a dark and obscure act of Faith as has nothing clear in it but the Humility and Devotion of him who so believes This is a Faith Worthy of God as well as peculiar to him and 't is the great inevidence and obscurity of it that makes it so For so far is the Matter of it from having any Evidence in it that it is not so much as Evident what the Matter of it is Here then is the very Blackness of Darkness and he that has this infolded Faith as every true Believer has and can thus trust God in the Dark where he sees nothing but only the general Reason of his so doing is not likely in any of the more explicit instances of it to plead the inevidence of the Article to excuse his Infidelity or to deny his Faith to an otherwise sufficiently clear Revelation merely because it is above his shallow Reason 27. Upon what has been hitherto discours'd it will not be difficult to give in few words a Satisfactory Resolution of a Celebrated Question which among the Schoolmen has made a great many and that is whether Faith belongs to the Vnderstanding or to the Will It is plain by the Measures already laid down that it belongs to the Latter For Faith as all acknowledge is an Assent and Assent is a Species of Judgement and Judgement as has been shewn already is an act of the Will not of the Understanding whose only Operation is Perception and consequently Faith is an act of the Will consenting to imbracing acquiescing and reposing it self in what the Understanding represents as proposed and reveal'd by God And indeed unless Judgment and consequently Faith did belong to the Will as their proper and immediate Principle 't is impossible to Conceive how a Man should be blame-worthy for any of his Opinions or how he should stand accountable either for Error on the one hand or for Infidelity and Heresy on the other For if Faith be an act of the Understanding then since the only Operation of the Understanding is Perception the greatest Fault of an Infidel or a Heretic will be Non-Perception which indeed is not Error but Ignorance whereas Infidelity and Heresie are always supposed to include Error and to be also the worst of Errors And this Non-perception is only a Negation and such as resolves into want of Parts which is not a Moral but a Natural defect whereas Infidelity and Heresie as indeed all that is Faulty are understood to be Privations and Defects of a Moral Nature But then to make them so they must be voluntary nothing being faulty but what is so that is again they must be Wilful that is they must be acts of the Will and Consequently Faith which is the Habit whereof those Sins are Privations must also belong to the same Principle or else in short there would be neither Vertue in having it nor Vice in being without it And accordingly our Saviour in upbraiding the Iews with Infidelity does all along not only by Confequence but directly and expresly Charge it upon their Wills Ye will not come to me that ye may have Life 28. And thus I have gone thorough what I intended and what indeed is of greatest Consideration upon this Subject of Faith In the account of which if I differ from any Authors of the better Character that have either professedly or occasionally written upon it particularly Baronius and Dr. Pearson 't is not that I love to lay aside great Authorities or affect to be by my self but because I follow the best Light of my Understanding write with Freedom and Ingenuity what I think and endeavour to represent things as they are without having regard to Authority any further than I think it joyn'd with Truth and Reason Which shall also be my Rule in what remains of this Treatise In the Mean time what has been hitherto discours'd concerning Reason and Faith may serve as a good Preparation in order to an Account of the Great Question Concerning the Belief of things above Reason But before we enter upon any thing of that Nature 't is fit the Distinction of Above Reason and Contrary to Reason be Consider'd and rightly Stated which is the task allotted for the next Chapter CHAP. III. The Distinction of things Contrary to Reason and above Reason Consider'd 1. THere are some Distinctions in the World that are without a Difference though Difference be the Ground of all Distinction and this by some is pretended to be of that Number who will have the Parts of it to be Coincident and that Contrary to Reason and above Reason signifie in reality alike and are but different Expressions for one and the same thing And though they may be reasonably suspected to do this to serve the interest of a Cause for whose advantage it would be to have this Distinction taken away yet they have the Confidence to Charge the same upon those that hold it pretending that it is only a dextrous Shift and Evasion invented by Subtile Men as an Expedient to relieve the Distress of
Observation not lightly to be pass'd over that if this One Distinction of things above Reason and things contrary to Reason be once admitted or shewn to be real Solid and well-grounded the main part of the Socinian Controversie is immediately or at least in the very next Consequence at an end For the Reason why they will not believe things above Reason is because as they pretend Above Reason differs nothing in reality from Contrary to Reason and so those things that are above Reason are also as much contrary to it as above it and what is Contrary to Reason is on both sides acknowledg'd impossible to be believ'd Well but then if it be made appear as I think by this time is sufficiently done that these two are quite different things and that to be above Reason is not the same as to be contrary to it then even by their own Confession there can be no pretence why what is above Reason may not be Believ'd Which I take to be the true inducement that makes these Men stand out so fiercely and obstinately against this Distinction for they are aware what mischief it will do 'em as it is also the reason why I have bestow'd so much care and pains to clear and justifie it 28. And thus having given an Account of these great and Fundamental things what Reason is what Faith is and what it is to be Above and what Contrary to Reason we have now prepared the way to the more full and direct Consideration of the Belief of things above Reason the true state of which Question by what has been hitherto discours'd appears to be this Whether we may not Assent upon the Authority of Divine Revelation to such things as our Understanding or Reason cannot perceive or Comprehend as to the Truth or Manner of them Or whether our not being able thus to Comprehend them be a sufficient Reason why we should not believe them For the Resolution of which we have already laid the Grounds and shall now proceed more directly to build upon them in the following Chapter CHAP. IV. That Human Reason is not the Measure of Truth 1. WE have gain'd a most wonderful Point in the foregoing Chapter by proving the Distinction between things Above and things Contrary to Reason and such as of it self alone is sufficient Not only immediately to decide but even forever to Silence the Controversie between us and our Socinian Adversaries concerning the Belief of things above Reason For the only Objection that is or can possibly be pretended against the Belief of things above Reason being the supposed Contrariety of the same things to Reason if it be shewn that to be above Reason involves no such Contrariety then the Objection against the belief of such things is fairly and wholly removed and consequently there remains no Reason why they may not be Believ'd So that I cannot but look upon the Substance of my Work as most effectually done already and those of our Adversaries that have any reasonable Measure of Penetration and Sincerity must needs be sensible of it And I dare appeal even to their own Consciences whether they are not However considering the importunity of those I have to deal with as well as the weight of the Cause it self I shall endeavour the further establishment of it upon some other Considerations whereby I shall also give further Confirmation and so repay what I am endebted to the Point contended for in the preceding Chapter since we may as well argue backwards from the Believableness of things above Reason to their not Contrariety as forwards from their not Contrariety to their Believableness the Consequence being full as good thus Above Reason Believable therefore not Contrary as thus Above Reason not Contrary therefore Believable Now in order to the fuller Conviction and demonstration of the Believableness of things above Reason I set out upon this Ground that Humane Reason is not the Measure of Truth 2. 'T is agreed among the Masters of Reason that as all Proof ought to be only of such things as need it so there are Propositions so Clear and Evident of themselves that they have no need of being demonstrated and that there are some again that are not capable of Demonstration the Fulness and immediateness of their Evidence rendring them strictly indemonstrable And it has been charged by one of the most Considerable of them as a Fault in the Method of the Geometricians that they set themselves to prove things that have no need of Proof whereof he gives an Instance in Euclid who goes formally to work to prove that two sides of a Triangle taken together are greater than one although this be most Evident even from the Notion only of a Right Line which is the shortest that can possibly be between two Points and the Natural Measure of Distance from one Point to another which it could not be if it were not also the shortest of all Lines that can be drawn from Point to Point 3. Now though I cannot say that the Proposition of this Chapter is so Evident of it self as not to be capable of Demonstration yet I must Confess I cannot but think it of the Number of those that do not need any that is I mean to those who will but take the Pains to consider it with Attention and are withal so sincere as to say ingenuously what they inwardly think For to unattentive or Captious Persons nothing is plain since there is Nothing but what some will contradict and there are those who profess to doubt of every thing and even the Sun it self can't make a Man see if either he want eyes or will shut ' em I cannot therefore say that to such men either this or any other Proposition is plain but I would venture to be tried by any competent and indifferent Considerer whether this be not indeed a very plain and certain Proposition as plain as most of those which pass for Principles and Maximes in Discourse that Human Reason is not the Measure of Truth And accordingly I should justly fear incurring the same Censure that is charged upon the Geometricians of going to prove what is evident were there not something peculiar in the present Case that makes it very different from theirs For they dealing in Matters of an Abstract and indifferent Nature and such wherein the Lusts and Passions of men are altogether uninteressed have no real need to prove evident things because for that very reason their Evidence is never Contested whereas the Point I have now in hand being of a Moral Concernment and such as incounters the Partialities and false Biasses of Humane Nature particularly that great and governing one of Self-Love though it should be of equal evidence with some of their Maxims will yet not be equally secure from Opposition and pass alike uncontested And so there may be need of proving it if not to do any necessary Service to the Proposition it self yet to satisfie
do you think of your Principle Is it not a goodly one and richly worth all the Passion and Zeal you have express'd for it You know very well that M. Abbadie in his Excellent Treatise of the Divinity of Christ has shewn you that upon one of your grounds viz. the denial of that Article the Mahumetan Religion is preferable to the Christian and indeed that you are Obliged by it to renounce Christianity and turn Mahumetans This truly was a home-thrust But yet you see the Consequence of your general Principle reaches further as leading your not only out of Christianity but out of all Religion whether Natural or Reveal'd even beyond Deism even into Atheism it self If it does not actually lead you thither the fault is not in the Principle whose Connexion with that Consequence is natural enough but 't is because you are not so Consistent with your selves as to follow it And indeed 't is a great Happiness that you do not since if you were here better Logicians you would be worse Men though it would be a much greater if for the danger of being more Consistent with it you would be perswaded to lay it down 13. And that you may be so be pleased further to Consider that though this Principle of yours does not eventually carry you as far as Atheism because perhaps the Horridness of the Conclusion may be a Counterweight against the Force of the Premises though you see it Naturally tends that way yet there is very great danger of its leading you Effectually into Deism that not being not accounted now-a-days such a very frightful thing For as long as you hold that what is above Human Reason is not to be Believ'd and upon that Account reject the Christian Mysteries because they are above Reason you lie at the Mercy of that Argument that shall prove to you that these Mysteries are indeed Reveal'd and that the Genuin and Natural Sense of the Sacred Text declares for them For if you once come to be convinc'd of that you will then be Obliged in Consequence of your Principle to renounce that Religion which reveals such incredible things that is the Christian which will be a shrew'd indeed an invincible Temptation to you to throw up all Reveal'd Religion and so to turn perfect Deists And I pray God it may not have that Effect upon you 14. But as to the parting with Christianity that you will be further tempted to do upon another account For when you have by your Principle stript it or I may say rather unbowell'd it of its great and adorable Mysteries it will appear such a poor lank slender thing to you that you will hardly think it Considerable enough to be reveal'd as a New and more perfect Institution by God or to be receiv'd as such by thinking and Considering Men. For what will such find so considerable in Christianity especially as a new Institution what so visibly peculiar and assuredly distinguishing what that may infallibly set it above an Humane Institution if it be once robb'd of its Mysteries They may indeed think it a good plain piece of Morals and such as exceeds any other of a known Humane Composure but how are they sure but that the Invention of Man may be able to rise so high as to Compose such a System as this if you set aside its Mysteries Which therefore I cannot but look upon of all the things that are intrinsic to it for I do not here Consider Miracles as the greatest Characters of its Divinity And some perhaps would be apt to think them such as without which it would hardly be thought worthy of reception especially as a New Institution even with the help of Miracles which Men are always ready and not without reason to suspect when the Matters for whose sake they are wrought bear not sufficient Proportion to them Which they would also perhaps be inclined to think to be the present Case For what would they say is there in the Christian Religion that deserves so great ado what that should ingage an Omnipotent Arm to introduce it into the World by such mighty Signs and Wonders if there be indeed nothing Wonderful in it that is if you take away its Mysteries What cannot a good System of Morality especially if only a Second and a little more Correct Edition of a Former be Communicated to the World without Alarming Heaven and Earth and giving disturbance to the Course of Nature And if Christianity be no More what Proportion say they will it bear to its Miraculous Introduction And what will it be found to have so very Considerable as either to deserve or justifie such an Apparatus It must indeed be allow'd by all to be a good wholsom Institution for the Direction of Manners but what is there so very Great and Admirable in it what that either deserves or answers to so many Types and Figures and Prophetical Predictions what that so Copiously sets forth the Manifold Wisdom of God and the Glory of his Attributes and the Nothingness of the Creature and where are those Deep things of God that Eye hath not seen nor Ear heard nor have enter'd into the Heart of Man a place which the Apostle applies out of the Prophet Isaiah to the Revelations of the Gospel where I say are those profound things which the Spirit of God only that Searches all things could reveal and which even now they are Reveal'd the Angels desire to look into You 'l hardly find any thing of so rais'd a Character in Christianity if you devest it of its Mysteries which therefore may justly be reckon'd as the Main Pillars of it without which it will have much ado to support it self So that in short Christianity Not Mysterious how fond soever a Certain Author is of such a Religion will make but a very little Figure in Proportion to its Pomp and External Splendor and indeed will almost dwindle down into Nothing 15. It may indeed even without the Mysteries make a shift to subsist as a mere System of Precepts and Rule of Life though even thus Consider'd it will be greatly impair'd and suffer much disadvantage as wanting those Convincing Demonstrations of God's hatred of Sin and of his Love towards Mankind and withal those indearing and perswasive Arguments for their returns of Love Gratitude and Obedience towards him which can only be deriv'd from the Redemption of the World by the Death and Satisfaction of its Divine Undertaker but as a Covenant of Grace establish'd betwixt God and his Offending and Estranged Creature it cannot possibly stand but must fall to the ground So that though the Moral or Legal part as I may call it of Christianity may at a hard rate Continue after the downfall of its Mysteries yet its Federal part and all that is properly Gospel in it must needs be involv'd in the Ruin and Fall with them that being all built upon the Satisfaction of Christ as that again
〈◊〉 〈◊〉 〈◊〉 or Test of Truth the very Proposition almost in Terms of my Fourth Chapter or to be opposed to the Accounts receiv'd from profane Antiquity much less to the inspired writings For notwithstanding that several particulars relating to the eldest Condition of the VVorld and its great Catastrophe's examine'd and compared with so much Philosophy as was till lately known were plainly unaccountable and naturally speaking impossible yet we see now Nature is more fully more certainly and more substantially understood that the same things approve themselves to be plain easie and rational 'T is therefore Folly in the highest degree to reject the Truth or Divine Authority of the Holy Scriptures because we cannot give our Minds particular satisfaction as to the Manner may or even possibility of some things therein asserted Since we have seen so many of those things which seem'd the most incredible in the whole Bible and gave the greatest Scruple and Scandal to Philosophic Minds so fully and particularly attested and next to demonstrated from Certain Principles of Astronomy and natural Knowledge 't is but reasonable to expect in due time a like Solution of the other Difficulties 'T is but just sure to depend upon the Veracity of those Holy VVriters in other Assertions whose Fidelity is so intirely establish'd in these hitherto equally unaccountable ones The obvious plain or literal Sense of the Sacred Scriptures ought not without great reason to be eluded or laid aside Several of those very places which seem'd very much to require the same hitherto appearing now to the Minutest Circumstances true and rational according to the strictest and most literal Interpretation of them VVe may be under an Obligation to believe such things on the Authority of the Holy Scriptures as are properly Mysteries that is though not really Contradictory yet plainly unaccountable to our present degree of Knowledge and Reason Thus the Sacred Histories of the Original Constitution and great Catastrophe's of the VVorld have been in the past Ages the Objects of the Faith of Iews and Christians though the Divine Providence had not afforded so much light as that they could otherwise Satisfie themselves in the Credibility of them till the new improvements in Philosophy And this is but just and Reasonable For sure the Ignorance or Incapacity of the Creature does by no Means afford sufficient ground for Incredulity or justifie Men in their rejecting Divine Revelation and impeaching the Veracity or Providence of the Creator With which weighty and to the present purpose very pertinent words of this worthy Author I Seal up my own and leave them both to the Consideration of the Reader FINIS Corrections PAge 176. line 22. after describe read its p. 250. l. 11. r. confuted p. 206. l. 17. after Perfections r. are as p. 273. l. 1. r. proceeds p. 287. l. 12. for as his Vicar does r. whatever his Vicar may do p. 289. l. 23. after or r. as p. 292. l. 9. r. 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Avis Stir le Tableâ—â— du Socinianisme Traité 1. pag. 14 L' Art de Penser p. 432. Cogit Rational de Deo p. 296. Mr. Malebranche * Veritas immortalis est veritas incommutabilis est veritas illud verbum est de quo dicitur in principio erat verbum verbum erat apud Deum Deus erat verbum S. Austin in Psal. 123. Iob 11. 7. Psal. 97. 2. Rom. 11. 33. * I the rather Instance in the Divine Immensity because the Dâ—vout Psalmist does herein partiâ—ularize his Ignorance making it the Subject of his Astonishment rather than his Curiosity Such Knowledge is too wonderful for me it is high I cannot attain unto it Psal. 139. â—erardi de Vries Prasessoris Vâ—tra◠〈◊〉 exercitationes rationales de Deo Divinisque Perfectoinibus Pag. 248. Psal. 4. Le Clerks Physics Pag. 14. 〈…〉 Recherche de la Verité Tom. 2. p. 165. 〈…〉 Psal. 32. 10. 〈…〉 Christianity not Myâ—ter p. 90. Serm. of the Mysteries of the Christian Faith Life of Christ p. 184. 1 Cor. 2. 9 10. 1 Pet. 1. 12. p. 379.