Glory of God and the Firmament sheweth his handy works And again Psal. 14. 8. 3. Praise him Sun and Moon praise him ye Stars and Light which intimates that these Works of his afford matter to our reasons for religious acknowledgments And Reason proves the existence of God from the beauty and order and ends and usefulness of the Creatures for these are demonstrative Arguments of the being of a wise and omnipotent mind that hath framed all things so orderly and exactly and that mind is God This Article then Reason proves which was the first branch of the particular and I add that it is Reason only that can do it which was the other This you will see when you consider that there are but three things from whence the existence of any Being can be concluded viz. Sense Revelation or Reason For Sense it hath no more to do here but to present matter for our Reasons to work on and Revelation supposeth the Being of a God and cannot prove it for we can have no security that the Revelation is true till we are assured it is from God or from some Commissioned by him The knowledge of his Being therefore must precede our Faith in Revelation and so cannot be deduced from it Thus Reason befriends Religion by laying its corner stone And the next to this is the other Principle mentioned II. The Divine Authority of Scripture This also is to be proved by Reason and only by It. The great Argument for the truth of Scripture is the Testimony of the Spirit in the Miracles wrought by Christ and his Apostles Our Saviour himself useth this Argument to gain credit to his Doctrines Believe me for the works sake The works that I do bear testimony of me and if I had not done among them the works that no other man did they had had no sin Joh. XV. 24. And the Apostles continually urge that great Miracle the Resurrection of Christ from the dead for the conviction both of the Jews and Gentiles That he was the Son of God and his Doctrines true Now Miracles are an Argument to our Reasons and we reason from them thus Miracles are Gods Seal and they are wrought by his Power and He is true and good and would not lend these to Impostors to cheat and abuse mankind Therefore whoever works real Miracles for the confirmation of any Doctrine it is to be believed that He is taught of God and Commissioned to teach us And that Christ and his Apostles did those things which are recorded of them is matter of Testimony and Reason clears the validity of this by the aggregation of multitudes of Circumstances which shew that the first Relators could not be deceived themselves and would not deceive us nor indeed could in the main matters if they had designed it And the certainty of the conveyance of these things to us is evinced also by numerous convictive Reasons So that the matter of fact is secure and that such Doctrines were taught as are ascribed to those divine persons and those persons inspired that penned them are proved the same way And so it follows from the whole that the Gospel is the Word of God and the Old Testament is confirmed by that Thus Reason proves the Divine Authority of Scripture and those other Arguments that use to be produced for it from Its style and Its influence upon the Souls of men from the excellency of its design and the Providence of God in preserving it are of the same sort though not of the same strength Reason then proves the Scriptures and this only For that they are from God is not knâ—…wn immediately by sense and there is no distinct Revelation that is certain and infallible to assure us of it and so Reason only remains to deâ—…onstrate this other Fundamental Article These two great Truths The existence of God and Authority of Scripture are the first in our Religion and they are Conclusions of Reason and Foundations of Faith Thus briefly of those Principles of Religion that are Fundamentally such We have seen how Reason serves them by demonstrating their Truth and certainty I COME now to the SECOND sort of Principles viz. those that are formally so They are of two sorts mixt and pure The mixt are those that are discovered by Reason and declared by Revelation also and so are Principles both of Reason and Faith Of this kind are the Attributes of God Moral good and evil and the Immortality of humane Souls The Principles of pure Faith are such as are known only by Divine Testimony as the Miraculous Conception the Incarnation and the Trinity The first sort Reason proves as well as Scripture this I shew briefly in the alledged instances 1. That the Divine Attributes are revealed in the Holy Oracles 't is clear and they are deduced from Reason also For 't is a general Principle of all Mankind That God is a Being absolutely perfect And hence Reason concludes all the particular Attributes of his Being since Wisdom Goodness Power and the rest are perfections and imply nothing of imperfection or defect and therefore ought to be ascribed to the infinitely perfect Essence 2. That there is moral good and evil is discoverable by Reason as well as Scripture For these are Reasons Maxims That every thing is made for an end and every thing is directed to its end by certain Rules these Rules in Creatures of understanding and choice are Laws and the transgressing these is Vice and Sin 3. The Immortality of our Souls is plain in Scripture and Reason proves it by shewing the Spirituality of our natures and that it doth from the nature of Sense and our perception of spiritual Beings and Universals Of Logical Metaphysical and Mathematical Notions From our compounding Propositions and drawing Conclusions from them From the vastness and quickness of our Imaginations and Liberty of our Wills all which are beyond the powers of matter and therefore argue a Being that is spiritual and consequently immortal which inference the Philosophy of Spirits proves Also the Moral Arguments of Reason from the goodness of God and his Justice in distributing rewards and punishments the nature of virtue and tendencies of religious appetites conclude I think strongly That there is a life after this Thus in short of the Principles I called mixt which Reason demonstrates BUT for the others viz. II. Those of pure Revelation Reason cannot prove them immediately nor is it to be expected that it should For they are matters of Testimony and we are no more to look for immediate proof from Reason of those things than we are to expect that abstracted Reason should demonstrate That there is such a place as China or that there was such a man as Julius Caesar All that it can do here is to assert and make good the credibility and truth of the Testimonies that relate such matters and that it doth in the present case proving the Authority of Scripture and thereby in a
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
which are the sum of the Law and the Prophets But duty cannot be performed without knowledge and some Principles there must be that must direct these Practices And those that discover and direct men in those actions of duâ—…y are called Principles of Religion These are of two sorts viz. Some are 1. Fundamental and Essential others 2. 〈◊〉 and assisting Fundamental 〈◊〉 〈◊〉 Metaphor taken from the foundâ—… of a building upon which the Fabrick stands and without which it must sink to the ground So that Fundamental Principles are such as are supposed to the duties of Religion one or more and such as are absolutely necessary to the performance of them respectively Of this sort I mention four viz. I. That there is a God of infinite perfâ—…ction Thâ—… bâ—…lief of this iâ—… 〈◊〉 necâ—…ssary to all the parâ—…s oâ—… Râ—…ligion II. That we are sinners and exposed to his displeasure This is necessary to confession of sins and repentance parts of Worship III. That God is our Maker and the Author of all our blessings This is necessary to the Duties of Prayer Praise and Adoration IV. That there is Moral Good and Evil. Without this there can be no Charity Humility Justice Purity or the rest These Propositions I say are Fundamentals of Religion for it supposeth and stands upon them There are others which are not so absolutely necessary as these but yet very incouraging and helpful I reckon Four here also Viz. 1. THAT God will pardon us if we repent 2. THAT he will assist us if we endeavour 3. THAT he will accept of Services that are imperfect if they are sincere 4. THAT he will reward or punish in another world according â—…o what we have done in this This I count to be the sum of Religion general and Christianity takes in all those Duties and all the Principles advancing the Duties to nobler measures and incouraging them by new motives and assistances and superadding two other instances Baptism and the Lords Supper And for the Principles it confirms those of natural Religion and explains them further and discovers some few new ones And all these both of the former and the latter sort are contained in the Creed Here are all the Fundamentals of Religion and the main assisting Principles also And I call nothing else Religion but plain Duties and these acknowledged Principles And though our Church require our assent to more Propositions yet those are only Articles of Communion not Doctrines absolutely necessary to Salvation And if we go beyond the Creed for the Essentials of Faith who can tell where you shall stop The sum is Religion primarily is Duty And duty is All that which God hath coâ—…ded to be done by his Word or our Reasons and we have the substance of these in the Commandments Religion also in a secondary sense consists in some Principles relating to the Worship of God and of his Son in the ways of devoâ—…t and virtuous living and these are comprised in that Summary of belief called the Apostles Creed This I take to be Religion and this Religion I shall prove to be reasonable But I cannot undertake for all the Opinions some men are pleased to call Orthodox nor for all those that by many private persons and some Churches are counted essential Articles of Faith and Salvation Thus I have stated what I mean by Religion THE OTHER thing to be determined and fixt is the proper Notion of Rea on For this you may please â—…o consider that Reason is sometimes taken for Reason in the Faculty which is the Understanding and at other times for Reason in the object which consists in those Principles and Conclusions by which the Understanding is informed This latter is meant in the dispute concerning the agreement or disagreement of Reason and Religion And Reason in this sense is the same with natural truth which I said is made up of Principles and Conclusions By the Principles of Reason we are not to understand the Grounds of any mans Philosophy nor the Critical Rules of Syllogism but those imbred fundamental notices that God hath implanted in our Souls such as arise not from external objects nor particular humours or imaginations but are immediately lodged in our minds independent upon other principles or deductions commanding a sudden assent and acknowledged by all sober mankind Of this sort are these That God is a Being of all perfection That nothing hath no Attributes That a thing cannot be and not be That the whole is greater than any of its parts And such like others which are unto Us what instincts are to other Creatures These I call the Principles of Reason The Conclusions are those other notices that are inferred rightly from these and by their help from the observations of sense And the remotest that can be conceived of all these if it be rightly inferred from the Principles of Reason or duely circumstantiated sense is as well to be reckoned a part and branch of Reason as the more immediate Conclusions that are Principles in respect of those distant truths And thus I have given an account also of the proper notion and nature of Reason I AM to shew next 2 That Religion is reasonable and this implies two things viz. That Reason is a friend to Religion and that Religion is so to Reason From these two results their correspondence and agreement I begin with the FIRST and here I might easily shew the great congruity that there is between that light and those Laws that God hath placed in our Souls and the duties of Religion that by the expressness of his written Word he requires from us and demonstrate that Reason teacheth All those excepting only the two Positives Baptism and the holy Eucharist But there is not so much need of turning my discourse that way and therefore I shall confine it to the Principles of Religion which are called Faith and prove that Reason mightily befriends these It doth this I. By proving some of those Principles II. By defending all For the clearing both these you may consider That the Principles of Religion are of two sorts Either 1. such as are presupposed to Faith or such as 2. are formal Articles of it Of the first sort are The Being of a God and the Authority of the Scripture And of the second such as are expresly declared by Divine Testimony As the Attributes of God the Incarnation of his Son and such like I. For the former â—…ey are proved by Reason and by Reason only The others we shall consider after I. That the Being of a God the foundation of all is proved by Reason the Apostle acknowledgeth when he saith That what was to be known of God was manifest and to the Heathen Rom. I. XIX and he adds vers XX. That the invisible things from the Creation of the World are clearly seen being understood by the things that are made And the Royal Psalmist speaks to the like purpose Psal. XIX The Heavens declare the
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
viz. That men are led into and kept in this fancy of the enmity of Reason to Religion chieâ—…ly by two things SECT III. I BY an implicit assent to the Systemes and dictates of those who first instructed them which Teachers came also into the fancy the same way and both are held under the power of it by strong prejudice arising from that implicit Faith And II. By want of clear thoughts and ability to state things distinctly and to understand their dependencies and sequels Both which imperfections the Free Philosophy 〈◊〉 For as to the First I. That Philosophy begins with the inlargment of the mind and attempts to free it from prejudices and pre-ingagements which sophisticate and pervert our judgments and render us incapable of discerning things as they are Modest impartial enquiry is the Foundation of the real experimental way of Philosophy Not that it teacheth Sceptiâ—…ism and absolute Neutrality in all things but so much caution in our disquisitions that we do not suddenly give firm assents to things not well understood oâ—… examin'd which no doubt is very just and safe But as to what concerns those who through ignorance or other occasions are incapable of making due enquiry I think they ought not to concern themselves about matters of speculation at all or at least not to affirm any thing positively of them 'T is enough for such to â—…lieve and practise the plain duties of Religion which arâ—… clear in the holy Oracles and with which they may be acquainted without much sagacity or deep judgment For matters of Theory and dissicult enquiry appertain â—…ot to the vulgar and lower rank of understandings But for those who are capable of sâ—…arch after Truth and are provided with advantages for it Freedom of judgment is necessary in order to their success With this I said the Real Philosophy â—…egins and in all it 's progresses still mâ—…e and more dispoâ—…th the mind to it and so delivers it from the vassallage of Customary sayings and opinions Now whoever is so disposed will not be so ready to believe that Reason is an Enemy to Religion till he have consider'd and examin'd the matter with an impartial judgment And I dare say whoever shall do that will want nothing to convince him that such an opinion is false and groundless but clear and distinct thoughts and the knowledge of consequence with which Philosophy will furnish him This is the second way whereby it helps to overthrow this principle of Enthusiasm viz. II. By teaching us to state matters clearly and to draw out those conclusions that are lodged in them For 't is confusion of notions and a greaâ—… defect in reasoning that makes dark zeal to rave so furiously against Reason Now Philosophy is Reason methodized and improved by study observation and experiment and whoever is addicted to these is exercised frequently in inquiry after the causes properties and relations of things which will inure the mind to great intentness and inable it to define and distinguish and infer rightly And by these the allegations against Reason will be made appear to be idle Sophisâ—…s that have no sound sense or substance in them This is shewn in a late discourse call'd a Vindication and desence of the use of Reason in the affairs of Faith and Religion in which also the whole matter is stated distinctly and I think right is done both to Reason and Religion For it is made evident there that all the Articles of Faith may either be proved by Reason or defended by it which two particulars we will here touch a little That Reason proves the greatest Articles of Religion is sufficiently made appear by those Philosophick Reasoners that have doâ—…e it and to say a word of this will be no digression since it will shew that Philosophy destroys the conceit of Reasons being an Enemy and demonstrate that it improves Reason to many purposes of Religion SECT IV. I. IT is well known that divers great men have labour'd in the Rational proof of Christian Religion as the most Learned Hugo Grotius Duplessis Raymond de Saâ—…undis The Pious and most Excellent Doctor Hammond Mr. Baxter and others among our selves and the Immortal Bishop of Downe Doctor Jer. Tayler hath in ten leaves of his Ductor Dubitantium given such an invincible rational Demonstration of Christianity by a most elegant and judicious collection of all the most important parâ—…iculars of evidence that if there had never been any thing said before for the Truth and certainty of our Religion this alone had been enough to have won upon the most shie and difficult assent and to have confounded all the Infidels under Heaven this Testimony I must give to that glorious performance and it will not I presume be thought excessive by any one that reads and is fit to judge in such cases I could not omit mention of these worthy Asserters and Defenders of Religion But there is another sort of Reasoners for our Faith that are more proper for my present notice viz. Those that have used the aids of the modern Free Philosophy in proving and defending some main Articles of Religion And there are several Members of the Royal Society who have imployâ—…d their ingenious and Pious pains this way The Wise Learned and deservedly Celebrated Prelate Dr. Seth Ward the present Lord Bishop of Sarum hath in his Philosophical Essays fully though in a small compass of words and perspicuously shewn That the Foundations of Religion are laid in eternal Reason and by this hath cleared the Nature and Attributes of God the Immortality of our Souls and Divine Authority of Scripture which are the grand Basis of Faith and Obedience And the Illustrious Mr. Boyle hath in his excellent Treatise of the Usesulness of Experimental Philosophy made it appear that Philosophick Reason gives the strongest evidence of the existence of the Deity and very glorious Illustrations of his Attributes and by it he infinitely shames and disproves the Follies of the Epicurean Atheist which great interests of Faith and Piety have also been egregiously promoted by the judicious Philosophical performances of the Learned Doctor H. More who hath every where in his Works discover'd to what useful purposes Reason and the Free Philosophy may be imployed in the services of Religion And the Noble Sir K. Digby writ a discourse concerning the Immortaâ—…ty of the Soul which he proves and defends by the Principles and reasonings of Philosophy which design also of making Philosophy serve the Altar hath been happily undertaken and as successfully managed by the Ingenious Mr. Sam. Parker in his Learned Tentamina in which he strenuously proves the Being of God and explains many difficulties about his Attributes by the use of Free Philosophical Reason These are and were all Members of the Royal Colledge of Philosophers To these I may adde the Instances of the great Des-Cartes and our worthy and Learned Doctor Stillingfleet who have also excellently imployed the Free Philosophy for the
sit to take notice of because I doubt some may be misled into an undue opinion of those excellent Persons and others of their way by finding their names among those of an abhorred Character in an Author of so much note I say 't is for this reason I have given this hint and not out of any humour of opposing or carping at that worthy Man No I think he is to be honoured much for his stout rational and successful oppositions of the mischievous Antinomian â—…ollies when the current Systematick Divinity then called Orthodox was over-grown with them for his frequent asserting and vindicating the Reasonableness of Religion against the madness of spreading Enthusiasm for his earnest endeavours for the promotion of peace and universal charity when 't was held a great crime not to be â—…ierce in the way of a Sect For his quick piercing and serious practical Writings I say I judge the Author the slip of whose Pen in a thing relating to my Subject I have noted to be a person worthy of great respect and I can scarce forbear affirming concerning him as a learned Doctor of our Church did That he was the only man that spoke sense in an age of non-sense He meant the only man that was reckoned among the people of those times with the madness of which he contested But I am digress'd The business of this Section hath been to shew that the charge of Atheism against the Real Philoâ—…ophy is a gross and groundless slander and I hope I have made good what I undertook SECT III. BUT 2. 't is alledg'd by some That Philosophy disposeth 〈◊〉 to despise the Scriptures or at least to neglect the study of them and upon that account is to be exploded among Christians To which I say That Philosophy is the knowledge of Gods works and there is nothing in Gods Works that is contrary to his Word and how then should the study of the one incline men to despise the other Certainly had there been any such impious tendency in searching into Gods Works to the lessening of our value of the Scriptures The Scripture it self would never have recommended this so much unto us as we have seen it doth Yea indeed this is so far from being â—…rue that on the contrary the knowledge of Gods Works tends in its proper nature to dispose men to love and veneration of the Scriptures For by converse with Nature we are made sensible of the Power Wisdom and Goodness of God fresh instances of which we shall still find in all things And 't is one great design of the Scripture to promote the Glory of these Attributes How then can he that is much affected with them chuse but love and esteem those holy Records which so gloriously illustrate the perfections which he admires Besides by inquiry into Gods Works we discover continually how little we can comprehend of his ways and managements and he that is sensible of this will find himself more inclined to reverence the declarations of his Word though they are beyond his reach and though he cannot fathom those Mysteries he is required to believe Such a disposition is necessary for the securing our reverence to the Divine Oracles and Philosophy promotes it much So that though 't is like enough there may be those that pretend to Philosophy who have less veneration and respect for the Scripture than they ought yet that impious disesteem of those sacred Writings is no effect of their Philosophy but of their corrupt and evil inclinations And to remove the scandal brought upon natural wisdom by those Pretenders it may be observed that none are more earnest or moâ—… â—…requent in the prooâ—… and recommendation of the Authority of Scripture than those of Philosophiâ—…al inclination and genius who by their publick capacity and profession have the best opportunities to give testimony to the honour of that Divine Book And besides the many Sermons that are continually preach't but no further publish't by the Divines that are disposed to this sort of knowledge I may for instance mention the excellent performanof those incomparable Philosophers the present most learned Bishop of Sarum and the deservedly famous Mr. Boyle the former in the Essay before mentioned and in a late â—…lose smart and judicious Sermon agâ—…inst the Antiscripturists and in another annext against Infidelity newly Printed hath with great perspicuity strength and demonstrative order refuted and shamed the pretensions of the Inâ—… and roundly proved the Divine Authority of the Holy Volume And the other excellent Philosopher Mr. Boyle in a most elegant and learned Discourse concerning the Style of Scripture hath vindicated those inspired Writings from the cavils and exceptions of the nice Wits of men of corrupt minds which performances of these two deep and pious Inquirers into Gods Works may with better reason be pleaded for the Piety of Philosophy in reference to the Scriptures then the irreverences of any that pretend to natural wisdom can be alledged against it SECT IV. BUT to justifie the imputation of the disservice Philosophy doth Religion and the Scriptures it may by some be pleaded That Philosophy viz. that which is called the new teacheth Doctrines that are contrary to the Word of God or at least such as we have no ground from Scripture to believe as for instance that the Earth moves and that the Moon is of a terrestrial nature and habitable which opinions are supposed to be impious and Antiscriptural In return to this Objection I say 1. In the general That 't is true indeed that Philosophy teacheth many things which are not revealed in Scripture for this was not intended to instruct men in the affairs of Nature but its design is to direct Mankind and even those of the plainest understandings in life and manners to propose to us the way of Happiness and the principles that are necessary to guide us in it with the several motives and incouragements that are proper to excite our endeavours and to bear them up against all difficulties and temptations This I say was the chief design of that Divine Book and therefore 't is accommodated in the main to the most ordinary capacities and speaks after our manner and suitably to sense and vulgar conception Thus we â—…ind that the Clouds are called Heaven the Moon one of the greater Lights and the Stars mentioned as less considerable and the Stars also Gen. 1. We read of the going down of the Sun and of the ends of the Earth and of the Heavers and divers other such expressions are in the Scriptures which plainly intimate unto us That they do not concern themselves to recâ—… the mistakes of the vulgar in Philosophical Theories but comply with their infirmities and speak according as they can understand So that 2. No Tenent in Philosophy ought to be condemned and exploded because there may be some occasional sayings in the Divine Oracles which seem not to comport with it And therefore the Problems mentioned concerning
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