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
advantage and promotion of the Affairs of Religion Thus we see that the Real knowledge and search into Gods works puts Philosophers at great distance from that fond Principle of Enthusiasm That Reason is an Enemy to Religion and we may learn from the Discourses cited That it may be happily and proâ—…itably used in the proof of many of the greatest Articles of Faith and that Philosophy doth much assist it in that service And so it doth SECT V. II. IN defending other points of Faith which are purely of Revelation and immediately discoverable no other way For this is a Maxim of Reason that whatever God saith is to be believed though we cannot comprehend the manner of it or tell how the thing should be By this Axiom whoever hath proved the Revelation may desend the Article and 't is an absurdity in Philosophick reasoning to argue against the being of a thing that is well attested from the unconceivableness of the manner how it is According to which principle even the Trinity and Incarnation may be as well defended as the existence of matter and motion and upon the same grounds In these there are many modes which are perfectly unaccountable and full of seeming contradictions which if they should be urged against the existence of these most sensible Beings we could not make our defence by untying those knots but may well do it by recourse to this Maxim That what is an evident object of Sense or clearly proved by Reason ought to be believed though there are many things in the Theory and manner of it unconceivable And by using the same we are safe in all the Mysteries of Faith that are well proved to be so But this I have more fully handled else where and shall only adde now That the Free Experimental Philosophy begets the deepest perswasion of the truth of this modest Proposition by acquainting the Philoâ—…opher every day with innumerable things in the works of God oâ—… which he can give no account though he know by his senses that they are really existing And by this means Reason assisted by Philosophy cuts off all the Cavils and silencâ—…th the Objections of bold Inâ—…idelity which for the most part are raised from the difficulties that are in our conception of the Articles of Religion And thus the Free Philosophy lays a foundation for defence of the greatest sublimities of Faith and common Reason doth the best by shewing the certainty and divine Original of the Testimony that acquaints us with those sacred Mysteries This it doth by aggregating those multitudes of circumstances that shew the Infallible truth of Scripture History and twists such a cord as is as strong as any thing in Geometry or Nature And therefore I cannot chuse but wonder what it is that inclines some men who are otherwise sober enough to let slye so lavishly and indiscreetly against Reason and Philosophy especially in an Age so exceeding prone to Phantastry and Madness and that hath been ruined in all its concerns by Enthusiasm and vain pretences to the Spirit 'T is true the discourses of some who have talk't much of Philosophy and Reason have been bold and sawcy and no doubt of evil tendency to the interest of Religion But true Philosophy and well manag'd Reason vindicate Religion from those impudent abuses and shew that there was Sophistry and imposture in those pretensions So that they are no more to be blamed for the insolencies and riots of those that usurp their name then Religion it self is for the Immoralities of those that cloath themselves in the garments of external Piety and Saintship Thus of the services of Philosophy against ENTHUSIASM I come now to the last Instance CHAP. VI. Philosophy serves Religion against the Humour of Disputing Some of the mischiâ—…fs of that Spirit briefly reciâ—…ed Six ways whereby Philosophy destroies the disputing humour The main things that may be urged in behalf of disputes Answer'd SECT I. V. IT helps Religion against the Humour of Disputing by which I mean that which believes uncertain opinions sirmly assâ—…rts them confidently and clamorously conteâ—…ds against every different appâ—…ehe siâ—…n This is that pestilâ—…nt Spirit that turns Religion into air of notion and makes it intricate and uncertain subject to eternal quarrels and obnoxious to Scepticism and Infidelity That which supplants charity modesty peace and Meekness and substitutes in their room Rage Insolence Pride Bitter Zeal Clamours and Divisions and all the opposites of the Spirit of Christ and the Gospel So that it depraves Religion and makes it 's sacred name an instrument to promote the projects of the Kingdom of darkness by cankring men one against another and inflaming their Spirits and crumbling them into Sects and disturbing Societies and so it hinders the Progress of the Gospel and lays it open to the scorns of unbelievers it turns men from the desire of practising to the itch of talking and abuses them into this dangerous belief that Godliness consists more in their beloved Orthodoxy then in a sober vertue and the exercise of Charity it makes them pert and pragmatical busie about the Reformation of others while they neglect their own Spirits fancying a perfection in the fluency of the tongue while the worst of passions have the Empire of their Souls These are some of the sad effects of the humour of disputing which hath done deplorable execution upon Religion in all places and times and therefore 't is none of the least services that can be afforded it to destroy this evil genius and there is nothing meerly humane that contributes more towards the rooting of it out of the world than the Free and Real Philosophy For SECT II. I COnverse with Gods works gives us to see the vâ—…st difficulties that are to be met with in the speculation of them and thereby men are made less conâ—…dent of their sentiments about Nature and by many considâ—…tions and observations of this kind are at length brought to such 〈◊〉 â—…itual modesty that they are 〈◊〉 to pass bold judgments upon those opinions in Religâ—…n of which there is no 〈◊〉 assurance And II By the freqâ—…t exercises of our minds we 〈◊〉 to be made sensible how 〈◊〉 and how oft we are deceived through the fallibility of sensâ—… and shortness of our undâ—…rstandings by Education Authority Interest and our Affections and so are disposed to a more prudent coldness and dâ—…ffidence in things of doubtful speculation by which the dispâ—…ting humour is destroyed at the bottom Besides which III. The Real Philosophy brings men in love with the Practical knowledge the more we have imployed our selves in notion and Theory the more we shall be acquainted with their uncertainty and our â—…steem and regard of them will abate as that sence increaseth and by the same Degrees our respect and loâ—…e to operative knowledge will advance and grow which disposition will incline us also to have less regard to niceties in Religion and teach us to lay out our chief cares and
endeavours for that knowledge which is Practical and certain and will assist and promote our vertue and our happiness and incline us to imploy our selves in living according to it which also will be an effectual means to destroy the humour of contending And IV. Philosophy gives us a sight of the causes of 〈◊〉 intellectual diversities and so takes us off from expecting an 〈◊〉 in our apprehensions whâ—…reby it discovers the 〈◊〉 of making harmony in oâ—…inion the condition of Charity and Union and of being angry and dividing upon every difference of judgment and hereby the hâ—…riful malignities of disputes are qualified and the disease it self is undermined V. It inclines men to reckon as was intimated before that the Essential Principles of Religion lye in the plain certain Articles For Philosophers are disposed to think by converse with Nature that certainty is in very few things and whoever believes so concerning the tenents of Theology will not lay the main stress upon any but the clear acknowledg'd Principles and he that doth that serves all the important concernments of Religion He will not not wrangle for every conceit nor divide for every difference but takes care to walk in the ways of Charity Humble Obedience and Conscionable practice of the Truths he knows and owns By such a course the Church is safe and Schisms are prevented Yea Popery is disappointed by it in most of the considerable things it hath to say which indeed arise from the consideration of the vast diversities of opinions in Religion that seem to infer the necessity of a Judge of Controversies to setle mens minds in the right way and to rectifie the consequent disorders whereas if this be stood to That the necessary Christian Articles are plain and acknowledg'd There will be no need of a Judge and so all the most specious pretensions of the Church of Rome sink to the ground VI. The Real Philosophy tends to the ending of disputes by taking men off from unnecessary Terms of Art which very often are occasions of great contests If things were stated in clear and plain words many Controversies would be at an end and the Philosophy I am recommending inclines men to define with those that are simplest and plainest and thereby also very much pâ—…omotes the interests both of truth and peace Thus I have shewn briefly how the real Philosophy tends to the overthrow of the pugnacious disputing humour which is so hurtful to Religion To coâ—…firm which we may observe that where-ever this sort of knowledge prevails the Contentious Divinity loseth ground and 't will be hard to find any of those Philosophers a zealous Votary of a Sect which reservedness gives occasion indeed to those that are so to accuse them of Atheism and Irreligion but it is really no Argument of less Piety but of more wisdom and conduct And 't would make much for the advantage of Religion and their own if those fierce men would understand that Christianity should teach them that which they rail against in the Philosophers But now I must expect to hear SECT III. I. THAT disputes serve to discover truth as by the collision of two flints one against another those sparks are produced and excited that before were latent in them So that the real Philosophy upon this account doth rather disserve then promote the concerns of Religion To which I answer I. That all the necessary material truths in Divinity are already discover'd and we have no need of New Lights there the Antientest are truest and bâ—…st though in the disquisitions of Philosophy there will be always occasions of proceeding But I adde II. Disputes are one of the worst ways to discover Truth If new things were to be found out in Religion as well as Nature they would scarce be disclosed by this way of enquiry A calm judgment and distinct thoughts and impartial consideration of many things are necessary for the finding truth which lyes deep and is mingled up and and down with much errour and specious falshood and 't is hard if not utterly impossible to preserve any one of these in the heat of disputation In such occasions the mind is commonly disordered by passion and the thoughts are confused and our considerations tyed to those things which give colour to our opinions We are biast by our affections towards our own conceits and our love to them is inâ—…lamed by opposition we are made incapable of entertaining the assistance of our opposites suggestions by strong prejudice and incâ—…ined to quarrel with every thing he saiâ—…h by spight and desire of triumph and these are ill circumstances for the discovery of truth He is a wonderful man indeed that can thread a needle when he is at Cudgels in a crowd and yet this is as easie as to find truth in the hurry of dispute The Apoâ—… intimates 〈◊〉 Tim. VI. 5. That perverse Disputers are destitute of truth and tells us that of the strife of words come envy railings evil surmisings but no discovery of unknown verities But II. we are commanded to contend earneâ—…ly for the faith that was once delivered to the Saints and hereby Heresies are confuted and overthrown To this pretence I say That by the Faith we are to contend for I conceive the Essentials and certain Articles are meant These we may and we ought to endeavour to defend and promote as there is occasion and we have seen how the Real Philosophy will help our Reasons for that service But pious contentions for these are not the disputings I meant for I defined the humour of disputing in the entrance on this Head to be that which is stiff in the belief of uncertain opinions affirming them with confidence and quarrelling with every different sentiment To dispute about such matters of doubtful Speculation and in the manner specified is no contending for the Faith but the way to make shipwrack of it As for those other Disputes that are requisite for the convincing mâ—…n of the Truths of the Gospel and the great Articles thereof and for the disproving Infidelity and Heresie they are necessary and Philosophy is an excellent Instrument in such Contests So that those other objections that might be alledged against my Discourse from the necessity of proving and trying our Faith and convincing Hereticks From the example of our Saviour's disputing with the Doctors and the Sadduces and of S. Paul at Athens with the Jews These little Cavils I say and such like can signifie nothing to the disadvantage of what I have said against the humour of disputing about doubtful and uncertain opinions to which the Real Philosophy is destructive And thus I have shâ—…wn under five matâ—…rial â—…ads That the Knowledge of Nature and the Works of God promotes the greatest interests of Religion and by the three last it appears how Fundamentally opposite it is to all Schism and Fanaâ—… which are made up and occasioned by Superstition Enâ—…siasm and ignorant perverse disputings So that for Atheists and