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
are observ'd when they hit not when they miss I say notwithstanding these the real experimental Philosophy makes it appear that they are heavenly Bodies far above all the regions of vapours in which we are not concerned and so they are neither the signs nor the causes of our mischiefs For the other little things which afford matter for the Tales about Prodigies and other ominous appearings the knowledge of nature by exciting worthy magnificent conceptions of the God of Nature cures that blasphemous abuse of the adorable majesty whereby foolish men attribute every trivial evâ—…nt that may serve their turns against those they hate to his immediate extraordinary interposal For 't is ignorance of God and his works that disposeth men to absurd ridiculous surmises uncharitable censures seditious mâ—…chinations and so to thoughts that are prejudicial to the Glory of God the interests of Religion and the security of Government to that justice and charity we owe to others and the happiness and the love of our selves To which I adde That this kind of Superstition is a relique of Pagan ignorance which made men look on Thunder Eclipses Earthquakes and all the more terrifying Phaenomena of nature as the immediate effects of powers supernatural and to judge events by flights of birds and garbages of cattel by the accidental occursions of this creature and another and almost every casual occurrence But these particulars have been most ingeniously represented and reproved in a late very elegant discourse about Prodigies And though I do not acquiesce in the design of that excellently penn'd Book which is to discredit and take away all kinds of presages Yet I think it hath done rarely well so far as it discovers the folly and mischiefs of that ignorant and superstitious spiâ—…it that makâ—…s every thing a Prodigy And with such apprehensions as these the knowledge of nature sills the mind that is instructed in it And there is no doubt but that the Antipathy the Real Pâ—…ilosophy hath to all the kinds of Superstition is one cause why zealous ignorance brands those researches wiâ—…h the mark of Aâ—…heism For Superstitious folly adopâ—…s those paultry trifles which Philosophy contemns and reproves into the Family of Religion and therefore stigmatizeth those that despise them as enemies to Faith and Piety So it fared with some of the bravest spirits of antient times who have had the black character â—…ixt upon their great and worthy names only for their oppositions of the foolish Rites and Idolatries of the vulgar Heathen We know the case of Socrates And as to the interest of their names that of Anaxagoras Theodorus Protagoras and Epicurus was much worse the cauâ—…ess insamy coming down the stream as far as the last Ages Since then we know who was an Heretiâ—…k for saying there were Antâ—…podes and a Pope was taken for a Conjurer for being a Mathematician yea those noble Sciences were counted diabolical and even the sacred language could searce escape the suspicion In later times Galilaeo fell into the Inquisition for the discoveries of his Telescopes and Campanella could not endeavour to assert and vindicate the Freedom of his mind without losing that of his external person I might come nearer to our days and knowledge Gothick barbarity and the spirit of the Inquisition is not quite worn out of the Reformation Though the best on 't is it ordinarily remains but among the scum and dregs of men And no one is either less Religious or less wise for being accounted an Aâ—…eist by the Rabble But where ever the knowledge of Naâ—…ure and Gods works hath in any degree obâ—…ain'd those vile Superstitions have been despised and put to an infamous flight But to take another sâ—…ep CHAP. V. Philosophy serves Religion against Enthusiasm Enthusiasm hurts Religion two ways I. By crying up diseases and excesses of fancy for heights of Godliness II. By the disparagement of Reason Philosophy discovers that there is nothing but nature in the high pretensions of the Enthusiast The mischiefs of decrying Reason Philosophy removes thâ—… fancy of it's enmity to Religion It improves Reason and fits it for the service of Religion Religion hath received many services from Philosophical Writers who have labour'd to prove it's Truth and certainty Philosophy assists Reason to defend Religion SECT I. IV. THE Real Philosophy and knowledge of Gods works serves Religion against Enthusiasm another of its deadly enemies Now Enthusiasm is a false conceit of inspiration and all the bold and mistaken pretensions to the Spirit in our days are of this sort What particularly Religion hath suffer'd from it would be too long to describe upon this occasion It will be 〈◊〉 to say in an Age that hath so much and such sad experience of it that Enthusiasm I. By crying up the exâ—…s and diseases of Imagination for the greatest height of godliness And II. By the disparagement of sober Reason as an enemy to the Principles of Faith I say by these two ways it hath inâ—…oduc'd a Religion that is Phantastical and made way for all imaginable follies and even Atheism it self For the â—…rst of these in order The real knowledge of Nature detects the dangerous imposture by shewing what strange things may be effected by no diviner a cause then a strong fancy impregnated by Heated Melancholy For this sometimes warms the brain to a degree that makes it very active and imaginative full of odde thoughts and unexpected suggestions so thaâ—… if the Temper determine the imagination to Religion it flies at high things at interpretations of derk and Prophetick Scriptures at predictions of future events and mysterious discoveries which the man expresseth fluently and boldly with a peculiar and pathetick eloquence And now these pregnances being not ordinary but much beyond the usual tone and temper of the Enthusiast and he having heard great things of the spirits immediate motions and inspirations cannot well fail of believing himself inspired and of intitling all the excursions of his fancy to the immediate actings of the Holy Ghost which thoughts by thâ—… help of natural pride and self-love will work also exceedingly upon the heightned affections and they upon the body so far as to cast it sometimes into raptures extasies and deliquiums of sense in which every dream is taken for a Prophecy every image of the fancy for a vision and all the glarings of the imagination for new Lights and Revelations Thus have our Modern Prophets been inspired who yet are not to be reckon'd Hypocritical Impostors for they infinitely believe themselves and the strength of their highly invigorated fancies shuts out the sober light of Reason that should dis-abuse them as sleep doth that of our external senses in our dreams And which is worse the silly people that understand not nature but are apt to take every thing that is vehement to be sacred are easily deceived into the belief of those pretensions and thus diseases have been worship'd for Religion This account the Philosophy of humane
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