the Trinity and Incarnation that how unaccountable soever these Mysteries be it is the most useful and necessary Knowledge in the world But there is one thing still behind which I find nettles this Author and I don't wonder at it To shew how much it became the Goodness of God to reveal these Mysteries of Salvatiâ—n to us I observed That the lapsed state of Human Nature makes Supernatural Knowledge necessary For though Natural Knowledge must be allowed sufficient to all the ends of Human Life while man continued Innocent Yet when man had sinned he forfeited the Favour of God and a natural Immortality and whether he should be restored or not and by what means he should be restored depended wholly on the Sovereign Will and Pleasure of God And therefore the Light of Nature though it could direct an innocent man how to please and worship God and to preserve himself Immortal it could not teach Sinners how to make Attonement for Sin nor give them any certain Hopes that God would forâ—ive sins and bestow immortal Life on them Which makes it necessary that the Religion of a Sinner be a Revealed Religion This he imperfectly transcribes and adds True but not in the least to the purpose 'T is no Answer to that Objection but to another Namely to this Why Revelation or a â—upernatural Knowledge is necessary Here he had overshot himself in allowing Supernatural Knowledge necessary and therefore immediately qualifies it with or however highly requisite which declares this Socinian's Opinion That we might have been saved without the Knowledge of Christ or the Gospel-Revelation for I know nothing that can make any thing more necessary than the necessity of â—alvation And therefore if it be not necessary but only highly requisite we might be saved without it He adds the Reason why he says this is nothing to the purpose The Objeâ—tion was concerning a Revelation and Faith not intelligible or not conceiveable the Answer is only concerning Revelation or Supernatural Knowledge in general Why it was given to men But it is neither so nor so the Objection concerns the use of such a Revelation as contains matters which Natural Reason cannot comprehend This part of the Answer proves from the lapsed state of Human Nature the absolute Necessity of the Gospel Revelation which contains these Mysteries For if Nature can't save us it can't discover to us the way of Salvation neither and if we must be saved by a Supernatural Grace and Power it must be supernaturally revealed and what is Supernatural is the Object of Faith not of Natural Knowledge Serm. p. 24. But he adds There is a great difference between Supernaturally revealed and unconceivable the whole Christian Religion the Precepts as well as Faith of it is a Supernatural Revelation and yet a System so intelligible that it must be taught to the Women to the Poor and â—ven to little Children This is true but there is a difference between Supernatural Knowledge as opposed to Natural Knowledge and Supernatural Revelation Such things as Nature can teach us may be supernaturally revealed and the degeneracy of Mankind may make this in his Language highly requisite as the Nature and Providence of God a future State and the differences of Good and Evil But Supernatural Knowledge is a Knowledge which Nature cannot teach but must be learned only by Revelation and this is the Knowledge and a Mysterious Knowledge it is which the lapsed state of Human Nature makes necessary as necessary as the Salvation of Sinners by the Incarnation and Death of the Son of God Which makes a great difference between the Precepts and Faith of the Gospel though both contained in the same Revelation He adds It was not made the matter of Supernatural Revelation for its Difficulty Mysteriousness or Transcendency of the Human Understanding but to ascertain the Truth of it and to enforce its Authority in the world Which is in plain English to say That the Design of the Gospel-Revelation was not to teach us any thing beyond the Discovery or Comprehension of meer Natural Reason but only to give greater Certainty and Authority to the Laws and Religion of Nature And here for a conclusion I joyn Issue with this Socinian and am glad to take the least Hint for some useful Discourse Whether the Gospel Revelation contain any thing which Nature could not teach us and which Natural Reason cannot comprehend or were only intended to give greater Certainty and Authority to the Religion of Nature That the Gospel is a New Revelation of what Nature could not teach nor meer Natural Reason comprehend I shall prove not from the Name or Notion of Mysteries which these men so foolishly and absurdly ridicule but from the express Authority of St. Paul 1 Cor. 2.14 But the natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned A brief Explication of which Words will be of great use in our present Dispute The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Natural Man as Theophilact and other Greek Fathers observe is the man who judges only by Natural Light and Reason and will receive and believe nothing beyond what Nature teaches And the Context proves this to be the true meaning of it This account the Apostle gives of the Graecian Philosophers That as the Jews required a sign so the Greeks seek after wisdom 1 Cor. 1.22 nothing would content them but some Philosophical Speculations and Natural Proofs and Demonstrations of Faith which in this Chapter he calls The enticing words of man's wisdom and opposes to the demonstration of the spirit and of power that is to the Evidence of Miracles wrought by the Spirit of God which are a more certain and infallible Proof than all their Pretences to Reason and Demonstration For where is the wise where is the scribe where is the disputer of this world hath not God made foolish the wisdom of this world for after that in the wisdom of God the world by wisdom by natural Reason and Philosophy knew not God it pleased God by the foolishness of preaching to save them that believe 1 Cor. 1.20 21. These are the men who rejected the Faith of Christ of whom the Apostle here speaks and gives an account of the reason of their Infidelity in these words The natural man receiveth not the things of the spirit of God Which will more fully appear by examining what these things of the Spirit of God are And it is evident from the whole Context that they are matters of pure Revelation which can be known only by the Revelation of the Spirit or the whole Oeconomy of our Salvation by the Incarnation Death Resurrection Ascension of Jesus Christ the Eternal Son of God which is the Subject of the Gospel-Revelation This he calls The Wisdom of God in a Mystery even the hidden Wisdom which God ordained before the world to our glory ver 7.
and what this is immediately follows Which none of the princes of this world knew for had they known it they would not have crucified the Lord of Glory which can refer only to the Dispensation of Grace by Jesus Christ. This Nature could not teach us as it is written Eye hath not sâ—en neither ear heard neither have entred into the heart of man the things which God hath prepared for them that love him v. 9. That is such things as neither Sense nor Natural Reason could inform us of But God hath revealed them to us by his Spirit for the Spirit searcheth all things even the deep things of God for what man knoweth the things of a man but the Spirit of a man which is in him even so the things of God knoweth no man but the spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we may know those things which are freely given us of God Which proves that these are properly the things of the Spirit which could never be known but by the Revelation of the Spirit For they are the deep things of God his Secret Counsels and Purposes for the Redemption of Mankind the free Results of his own Wisdom and Goodness the things which are freely given us of God and therefore can be known and can be revealed only by the Spirit and these are the things of the Spirit which the natural Man the vain Pretender to Reason and Philosophy receiveth not Now can any man desire a plainer Proof than this how incompetent a Judge meer natural Reason is of the Mysteries of Faith of the whole Oeconomy of Gospel-Grace For what the natural Man does not receive that meer natural Reason does not receive for the only Reason why the natural Man does not receive it is because natural Reason does not receive it and what is foolishness to the natural Man is foolishness to natural Reason and what the natural Man cannot know because they are spiritually discerned that natural Reason cannot discern Now can there be a plainer Proof than this if we believe St. Paul that there are such Doctrines contained in the Gospel as natural Reason does not receive or approve but rejects with scorn For it is not said That the natural Man cannot by the mere Light of Nature find out or discover these things of the Spirit that he had asserted before but these words give a reason of the Infidelity of the Wise Men the Scribes the Disputers of this World who rejected the Faith when it was preached to them by the Apostles that the natural Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not receive or approve the Faith and not only so but rejects it as foolishness as absurd contradictious impossible unworthy of a Man of Reason and Philosophy Like the Philosoâ—hers of the Epicureans and the Stoicks who encountred St. Paul when he preached at Athens and some said What will this babler say other some He seemeth to be a setter forth of strange gods because he preached unto them Jesus and the resâ—rrection 17. Acts 18. If then there be such Doctrines as these in the Gospel-Revelation it is certain it can be no Oâ—jection against any Article of the Christian Faith that meer natural Reason does not receive approve comprehend it but accounts it absurd ridiculous foolish for thus the things of the Spirit of God were to the natural Man in St. Paul's days and thus they will always be Nay if the things of the Spirit of God are so far above the comprehension of Human Reason then such Doctrines as meer natural Reason does not receive have this Mark and Character of Divinity if they are contained in the Gospel-Revelation Nay let me add farther That those Doctrines which have been always owned and defended with the warmest Zeal by the Catholick Church and opposed and rejected with as great scorn and contempt by Pagans Infidels and Hereticks as a contradiction to the Reason of Mankind and the Philosophy of Nature are most likely to be the true Christian Faith for this proves that the Christian Church always believed them to be Gospel-Doctrines and Infidels and Hereticks rejected them as incomprehensible and inconceiveable and absurd to Human Reason and such the Doctrine of the Trinity and Incarnation and Cross of Christ have always been to such natural Men. Nay farther If there be such Doctrines in the Gospel-Revelation which meer Natural Reason receiveth not but accounts foolishness then it is certain that is not the true Christian Faith which contains none of these Mysteries none of this hidden Wisdom none of these deep things of God Let the Socinian then tell us What things there are in their Faith which the Natural Man receiveth not which are above the comprehension of meer Natural Reason They glory that they have no such incomprehensible Mysteries in their Faith that they have a reasonable Faith that they have stript Christian Religion of Riddles and Mysteries and fitted it to the level and comprehension of Human Reason but this very thing wherein they glory is a demonstration against them that Socinianism is not the true Christian Faith for that contains such Doctrines as the Natural Man and meer Natural Reason receiveth not They commonly laugh at that distinction between things contrary to Reason and above Reason which Human Reason is no judge of We assert That a Divine Revelation can never contradict true Reason for a Divine Revelation must be true and true Reason is true and Truth cannot contradict Truth But we assert that there are many things in the Christian Faith which are above Reason which Reason is not a competent judge of and which Natural Men may call contradictions if every thing must pass for a contradiction to Reason which meer Natural Reason does not receive approve allow But after all they must find something above Natural Reason if they will believe like Christians for such things there are in the Christian Faith and then let them distinguish as they can between contrary to Reason and above it But I must take notice of one thing more in these words the reason why the natural man receiveth not the things of the Spirit of God and cannot know them viz. because they are spiritually discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are to be known and judged of only by Spiritual Arguments and Methods and therefore the Natural Man who rejects all means of Knowledge but Natural Reason can never know them The Truth and Certainty of our Faith must be learnt not from the Evidence of Natural Reason and Philosophy which was the Evidence the Philosophers expected The Greeks seek after Wisdom 1 Cor. 1.22 But â—t Paul tells us That Christ sent him to preach the Gospel not with Wisdom of words lest the Cross of Christ should be made of none effect v. 17. c 2.4 5. And my Speech and my Preaching was not with enticing words of man's wisdom but in demonstration of the Spirit and of Power I did not confirm my Doctrine by Natural Reasons and Arguments but by the Evidence of Miracles wrought by the Power of the Holy Spirit That your Faith should not stand in the wisdom of men but in the power of God And the true Interpretation and admirable Wisdom of these Divine Mysteries must be spiritually discerned also Which things also we speak not in the words which man's Wisdom teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual There is a spiritual Language belongs to spiritual Things and we must learn the true Sense and Interpretation of the Faith not from Natural Ideas or the Words and Notions of Philosophy that is in the Socinian Language by Expounding Scripture by Natural Reason but by studying the Language of Scripture and the meaning of the Holy Ghost in it especially by comparing the Old and the New Testament together Spiritual things with Spiritual This is a way of Learning which Natural Men despise and therefore cannot know the things of the Spirit of God which must be spiritually discerned All this I think abundantly proves that there are such Mysteries in the Christian Faith as meer Natural Reason cannot discover cannot prove cannot receive and comprehend cannot interpret which shews what reason we have to distinguish betwen matters of pure Faith and Philosophy and what danger there is of corrupting the Faith by Philosophy And now I think I may conclude for I suppose no body will expect that I should defend my self against his ridiculous Charge That I am a Socinian which had he believed I should have found better treatment from him But I shall leave him to rave by himself and look upon all these Hurricanes of Fury and Vengeance as a good sign that they feel themselves mortally Wounded THE END The Distinction between Real and Nominal Trinitarians examined c. Considerations on the Explications of the Doctrine of the Trinity p. 21 22. Vindicatition p. 150.
A VINDICATION OF Dr. Sherlock's SERMON CONCERNING The Danger of Corrupting the Faith by Philosophy IN ANSWER TO SOME Socinian Remarks By WILLIAM SHERLOCK D. D. Dean of St. Paul's Master of the Temple and Chaplain in Ordinary to His Majesty LONDON Printed for W. Rogers at the Sun against St. Dunstan's Church in Fleetstreet MDCXCVII To the Right Honourable Sir EDWARD CLARKE LORD MAYOR And to the Honourable Court of Aldermen MY LORD I Beg leave to Present Your Lordship with the Vindication of my Sermon lately Published by the Order of Your Court against the Cavils Calumnies and wilful Misrepresentations of a Socinian Writer The Argument is of that great Consequence that it deserves to be defended and this Pamphleteer has so rudely reflected upon the Honour and Sincerity of the Court for their Order to Print it that I look'd upon my self under a double Obligation to Defend so Important a Truth and in that to justify Your Lordship's Order I pray God rebuke that perverse Spirit of Infidelity and Heresy which is gone abroad in the World and secure the Faith of Christians from all the Arts and Insinuations of Impostors That God would bless Your Lordship's Government and preserve this Great City from all Temporal and Spiritual Evils is the hearty Prayer of MY LORD Your Lordship's Most Obedient Servant William Sherlock A VINDICATION OF Dr. SHERLOCK'S Sermon before my LORD MAYOR c. WHEN I receiv'd the threatning and boasting Message from some busy Factors of the Socinian Fraternity what work they would make with my late Sermon before my Lord Mayor concerning the Danger of corrupting the Faith by Philosophy my greatest Concernment was how to meet with their Answer which usually comes last to my hands and how to bear the Drudgery of reading it for their Arguments have been spent long since and that little Wit they had is now degenerated into Railing That scurrilous Treatment they have lately given to so many Excellent Persons especially to that Great Man the Bishop of Worcester is a fair Warning to all who dare oppose them what they must expect And besides the Experience of their many former Civilities I had more than ordinary reason to expect it now they being touch'd in a very sensible part without any other Defence to make And this Author has not deceiv'd my Expectations for upon a Perusal of his Remarks I find nothing of Argument a very little Wit and abundance of Railing His Wit and Railing be to himself but I am sorry I can find nothing that looks so like an Argument as to administer occasion for any useful Discourse This there is no help for if Men will write Books without any Arguments to be answered there is nothing to be done but only to shew that they have offered nothing to the purpose or that needs an Answer And this will be done in a few words for he has disputed at large against what I never said nor thought but has not one word against any part of the Argument of that Sermon His Title-Page pretends a great Zeal for the Doctrine of the Catholick Church and of the Church of England concerning the Blessed Trinity Which is as true as that Richard Baldwin printed this Pamphlet who has publickly disowned it in Print But though a Socinian Conscience can digest such Godly Cheats as a piece of Wit and Artifice yet a Wise Man would not venture on them because Mankind hate to be abused and grow very jealous of Men of Tricks And yet had we to deal with Modest Men it would be thought a little of the latest for a Socinian to talk of defending the Doctrine of the Catholick Church and of the Church of England concerning the Blessed Trinity For their Cant about Real and Nominal Trinitarians and Three Infinite Minds and Spirits is too well known to pass for so much as a Jest any longer and till they can defend the Judgment of their Disinteressed Person a little better than by scorning the Answer which they will never be able to make any other Reply to it were time for them could they find any thing else to say in the room of it to let that alone And yet this is what he would bring this present Dispute to if he knew how He often flirts at Three Infinite Minds and Spirits though there is no such Expression in the whole Sermon but still he says I intimate this in asserting a Real Trinity Now if Three Infinite Minds and Spirits be essential to the Notion of a Real Trinity as his Inference supposes it is the best Vindication that could possibly be thought of for that Expression For not to believe a Real Trinity is to deny the Father to be a True and Real Father and the Son to be a True and Real Son and the Holy Ghost to be a True and Real Spirit and this is to deny the Catholick Faith of Father Son and Holy Ghost which cannot be a Real Trinity cannot be really Three if each of them be not truly and really what is signified by those Names But though that Phrase of Three Infinite Minds and Spirits was used very innocently by me only to signify Three Infinite Intelligent Persons each of which is Infinite Mind and Spirit and neither of them is each other which is the Catholick Faith yet I freely acknowledge as I have done more than once That it is liable to a very Heretical Tritheistick Sense if understood absolutely and in that Sense I always disowned it And it is a sign Men have very little to say when they make such a noise with an inconvenient Form of Speech though expounded to a Catholick Sense But the Margin will direct the Reader where he may find the true State of this Controversy But what is all this to my Sermon which neither explains nor defends any particular Hypothesis about the Trinity but is a general Vindication of the Christian Faith from the Pretences of Reason and Philosophy But The Doctrine of the Catholick Church and of the Church of England concerning the Blessed Trinity explained and asserted against the dangerous Heterodoxies in a Sermon by Dr William Sherlock c And Remarks upon Dr. William Sherlock ' s False and Treacherous Defence and Explication of some Principal Articles of Faith c. were more specious Titles and both so good that they knew not which to chuse and therefore adorned the Title-Page with one and the Frontispiece with the other that if ever a poor Sermon was confuted with Titles which have a strange Magick in them this is utterly undone But it is time to consider his Remarks which exactly answer the Title that they are nothing to the purpose I am not at leisure to follow him in all his Harangues and his Wit and Buffoonry I despise too much to take notice of it and when it appears that a Man has discharged all his Artillery of Witticisms against his own Mistakes he is witty at his own Cost too He has