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
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
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
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
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
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
They had not their conversation in fleshly wisdom we cannot think he meant humane Reason by that Reason directs us to live in simplicity and godly sincerity which he opposeth to a life in fleshly wisdom By this therefore no doubt he means the Reason of our Appetites and Passions which is but sense and imagination for these blind guides are the directors of the Wicked but not the Reason of our minds which is one of those lights that illuminate the Consciences of good men and help to guide their actions And whereas 't is objected 5. From Col. 2. 8. Beware lest any spoil you through Philosophy I answer there is nothing can be made of that neither for the disgrace of Reason for the Philosophy the Apostle cautions against is the same which he warns Timothy of 1 Tim. 1. 4. Neither give heed to Fables and endless Genealogies that minister Questions calling these prophane and vain bablings and oppositions of Science falsely so called 1 Tim. 6. 20. By all which learned Interpreters understand the pretended knowledge of which the Gnosticks boasted which consisted in the fabulous pedigrees of the Gods under the name of Aeones and it may be the Genealogies of which the Jews were so fond and the disputing Philosophy among the Greeks which was properly Science falsely so called and did minister Questions and endless strife I say 't is very probable these might be comprehended also But Reason is no otherwise concerned in all this but as condemning and reproving these dangerous follies THUS we see the pretensions from Scripture against Reason are vain But there are Other Considerations by which it useth to be impugned as 1. OUR Reason is corrupted and therefore is not sit to meddle in spiritual matters To this I say That Reason aâ—… it is taken for the faculty of understanding is very much weakened and impaired It sees but little and that very dully through a glass darkly as the Apostle saith 1 Cor. 13. And it is very liable to be misled by our senses and affections and interests and imaginations so that we many times mingle errors and false conceits with the genuine dictates of our minds and appeal to them as the Principles of Truth and Reason whâ—…n they are but the vain Images of our Phansies or the false Conclusions of ignorance and mistake If this bâ—… meant by the corruption of Reason I grant it and all that can be inferred from it will be That we ought not to be too bold and peremptory in defining speculative and difficult matters especially not those that relate to Religion nor set our Reasonings against the Doctrines of Faith and Revelation But this is nothing to the disreputation of Reason in the object viz. Those Principles of Truth which are written upon our Souls or any Conclusions that are deduced from them These are the same that they ever were though we discern them not so clearly as the Innocent state did They may be mistaken but cannot be corrupted And as our understandings by reason of their weakness and liableness to error may take falsâ—…oods for some of those or infer falsely from those that are truly such so we know they do the same by the Scriptures themselves viz. they very often mis-interpret and very often draw perverse conclusions from them And yet we say not That the Word of God is corrupted nor is the use of Scripture decryed because of those abuses But here advantage will be taken to object again 2. That since our natural understandings are so weak and so liable to mistake they ought not to be used in the affairs of Religion and 't will signifie little to us that there are certain Principles of eternal Reason if we either perceive them not or cannot use them To this I answer That if on this account we must renounce the use of our natural understandings Scripture will be useless to us also For how can we know the meaning of the words that express Gods mind unto us How can we compare one Scripture with another How can we draw any Consequence from it How apply General Propositions to our own particular cases How tell what is to be â—…aken in the Letter what in the Mystery what plainly what in a Figure What according to strict and rigorous truth What by way of accommodation to our apprehensions I say without the exercise of our understandings using the Principles of Reason none of these can be done and without them Scripture will signifie either nothing at all or very liâ—…tle to us And what can Religion get this way This inference therefore is absurd and impious All that can justly be concluded from the weakness of our understandings will be what I intimated before that we ought to use them with modesty and caution not that we should renounce them He is a mad-man who because his eyes are dim will therefore put them out But it may be objected further 3. That which men call Reason is infinitely various and that is reasonable to one which is very irrational to another Therefore Reason is not to be heard And I say Interpretations of Scripture are infinitely various and one calls that Scriptural which another calls Heretical Shall we conclude therefore That Scripture is not to be heard Reason in it self is the same all the World over though mens apprehensions of it are various as the light of the Sun is one though colours its reflexes are infinite And where this is it ought not to be denied because follies and falshoods pretend relation to it or call themselves by that name If so farewel Religion too But 4. ' T is Socinianism to plead for Reason in the affairs of Faith and Religion And I answer 'T is gross â—…ticism to plead against it This â—…me is properly applicable to the enemies of Reason But the other of Socinianism is groundlesly applied to those that undertake for it and it absurdly supposeth that Socinians are the only rational men when as divers of their Doctrines such as The Sleep and natural mortality of the Soul and utter extinction and anniâ—…ilation of the wicked after the day of Judgment are very obâ—…oxious to Philosophy and Reason And the Socinians can never be confuted in their other opinions without using Reason to maintain the sense and interpretation of those Scriptures that are alledged against them 'T is an easie thing we know to give an ugly name to any thing we dislike and by this way the most excellent and sacred things have been made contemptible and vile I wish such hasty Censurers would consider before they call names No truth is the worse because rash ignorance hath thrown dirt upon it I need say no more to these frivolous Objections Those that alledge Atheism and tendency to Infidelity against the reverence and use of Reason are disproved by my whole Discourse Which shews that the enemies of Reason most usually serve the ends of the Infidel and the Atheist when as a due use
by dividing all substances into body and spirit without the admission of middle natures the Real Philosophy gives demonstrative force to those Arguments for our Immortality that prove our souls are not bodys and so Sadducism is ruined by it These things I have thought fit to advertise not out of design to carp at any particular way of Philosophy but for the security of my discourse And though I have made a little bold with the Peripateticks here yet the great name of Aristotle to which they pretend is not concerned for I am convinc'd that he taught no such doctrine of substantial Forms as his later Sectators and Interpreters have put upon him who indeed have depraved and corrupted his sense almost in the whole body of his Principles and have presented the world with their own fancies instead of the genuine doctrines of that Philosopher But I proceed CHAP. IV. Philosophy assists Religion against Superstition both as it expresseth it self in fond over-value of things in which there is no good and panick fear of those in which there is no hurt It inlargeth the mind and so cures Superstition by bett'ring the intellectual Crasis It removes the causless fears of some extraordinary effects in nature or accident It is an Antidote against the Superstition of vain Prodigies It 's Antipathy to Superstition one cause of the charge of Atheism against it SECT I. III. THE Real Philosophy that inquires into Gods Works assists Religion against Superstition another of its mortal Enemies That I may prove this it must be premised That Superstition consists either in bestowing Religious valuation on things in which there is no good or fearing those in which there is no hurt So that this Folly expresseth it self one while in doting upon opinions as Fundamentals of Faith and Idolizing the little models of fancy for divine institutions And then it runs away afraid of harmless indiâ—…erent appointments and looks pale upon the appearance of any unusual effect of nature It tells ominous stories of every meteor of the night and makes sad interpretations of each unwonted accident All which are the products of ignorance and a narrow mind which defeat the design of Religion that would make us of a free manly and generous spirit and indeed represent Christianity as if it were a fond sneaking weak peevish thing that emasculates mens understandings makes them amorous of toys keeps them under the servility of childish â—…ars so that hereby it is exposed to the distrust of larger minds and to the scorn of Atheists These and many more are the mischiess of Superstition as we have sadly seen Now against this evil Spirit and its Influences the Real experimental Philosophy is one of the beâ—… securities in the world For by a generous and open inquiry in the great Field of nature mens minds are enlarged and taken off from all fond adherences to thâ—…ir private sentiments They are taught by it that certainty is not in many things and that the most valuable knowledge is the practical By which means they will find themselves disposed to more indifferency towards those petty notions in which they were before apt to place a great deal of Religion and so to reckon that that which will signifie lies in the few certain operative principles of the Gospel and a life suitable to such a Faith not in doting upon questions and speculations that engender strife and thus the Modern experimental Philosophy of Gods Works is a remedy against â—…he notional superstition as I may call it which hath been and is so fatal to Religion and the peace of mankind Besides which by making the mind great this knowledge delivers it from fondness on small circumstances and imaginary models and from little scrupulosities about things indifferent which usually disquiet in narrow and contracted minds And I have known divers whom Philosophy and not disputes hath cured of this malady And indeed that remedy is the best and most effectual that alters the Crasis and disposition of the mind For 't is suteableness to that which makes the way to mens judgments and setles them in their perswasions There are few that hold their opinions by Arguments and dry reasonings but by congruâ—…y to the understanding and consequently by relish in the aâ—…ctions so that seldom any thing 〈◊〉 our intellectual diseases throughly but what changes these This I dare affirm that the Free experimental Philosophy will do to purpose by giving the mind another tincture and introducing a sounder habit which by degrees will at last absolutely repel all the little malignities and setle it in a strong and manly temperament that will master and cast out idle dotages and effeminate Fears The Truth is This world is a very Bedlam and he that would cure Madmen must not attempt it by reasoning or indeavour to shew the absurdity of their conceits but such a course must be taken as may restore the mind to a right Crasis and that when 't is essected will reduce and rectisie the extravagances of the distemper'd brain which disputes and oppositions will but inslame and make worse Thus for instance when frantick persons are fond of Feathers and mightily taken with the employment of picking Straws 't would signisie very little to represent to them the vanity of the objects of their delights and when the Melancholido was afraid to sit down for fear of being broken supposing himself made of Glass it had been to little purpose to have declared to him the ridiculousness of his fears the disposition of the head was to be alter'd before the particular phrensie could be cured 'T is too evident how just this is in the application to the present Age Superstitions fondness and fears are a real degree of madness And though I cannot say that Philosophy must be the only Catholick way of cure for of this the far greatest part of men is absolutely incapable yet this I do that 't is a remedy for those that are strong enough to take it And the rest must be helped by that which changeth the genius which cannot ordinarily be done by any thing that opposeth the particular fancy SECT II. HOwever I must say that the sort of Superstition which is yet behind in my account and consists in the causless fear of some extraordinaries in accident or nature is directly cured by that Philosophy which gives fair likely-hoods of their causes and clearly shews that there is nothing in them supernatural the light of the day drives away the Mormo's and vain images that fancy forms in obscure shades and darkness Thus particularly the modern doctrine of Comets which have been always great bugs to the guilty and timorous world hath rescued Philosophers from the trouble of dreadful presages and the mischievous consequences that arise from those superstitious abodings For whatever the casual coincidencies may be between those Phaenomena and the direful events that are sometimes observed closely to attend them which as my Lord Bacon truly notes
Nature gives of that by which the world hath been so sadly couzned as hath been largely represented by a modern Philosophical Divine And when we cast our eyes abroad into the wide world we see that those glorious things are no more then what hath been done by the Exstatick Priests of the Heathen Oracles and the Madmen of all Religions by Sybils Lunaticks Poets Dreamers and Abreptitious persons of all sorts And we see daily to what degrees of elevation excess of drinking will heighten the brain making some witty nimble and eloquent much beyond the ordinary sizâ—… of their parts and ingenuity and inclining others to be hugely devout who usually have no great sense of Religion As I knew one who would pray rapâ—…urously when he was drunk but at other times was a moping sott and could scarce speak sense Thus also some kinds of madness diseases accidents peculiarities of temper and other natural things that heat the brain â—…ill men with high surprising conceits about Religion and furnish thâ—…m with servid devotion great reaâ—…iness of expression and unexpected applications of Scripture to their crasie conceits I say the experimental Philosophy of our natures informs us that all this is common in alienations and singularities of mind and complexion And they were remarkable in the Propâ—…ets of the Heathen and the Pâ—…iest whom Saint Austin knew that would whine himself into an extasie In the wonderful discourses of the American Bishop that said he was the Holy Ghost and the canting fluency of the German Enthusiasts some of whose imaginations were as wild and extravagant of such Instances I might make up a much larger Catalogue if I should descend to our Domestick Lunaticks but their temper is well known and therefore I only adde this more That I have often met with a poor Woman in Warwick-shire whose habitual conceit it was that she was Mother of God and of all things living I was wont to personate a kind of complyance with her fancy and a modest dâ—…sire to be further informed about it which gentleness drew from her so many odde fetches of discourse such applications of Scripture and such wonderful references to things in which she was never instructed that look'd like scraps taken out of Hobbs and Epiâ—…urus that I have been much amazed at her talk And yet when I diverted her to any thing else of ordinary maâ—…ters she spoke usually with as much sobriety and cold discretion as could well be expected from a person of her condition noâ—… did she use â—…o be extravagant in any thing but about that particular imagination which instance among many others I might produce very much confirms me in the truth of that observation of those Philosophers who have given us the best light into the Enthusiastick tâ—…mper viz. That there is a sort of madness which takes men in some particular things when they are sound in others which one Proposition will assord a good account of many of the Phaenomena of Enthusiasm and shews that the extravagants among us may be really distracted in the affairs of Religion though their brains are untouch't in other matters Thus a Philosophical use of observation and the knowledge of humane nature by it helps us to distinguish between the effects of the adorable Spirit and those of an hot distemper'd fancy which is no small advantage for the securing the purity honour and all the interests of Religion SECT II. BUT II. there is another mischief of the Enthusiastick spirit behind and that is it's bringing Reason into disgrace and denying the use thereof in the aâ—…irs of Faith and Religion This is a mischief that is the sad cause of insinite more for it hath brought into the world all kinds of Phantastry and â—…lly and exposed Religion to contempt and derision by making madness and diseases sacred It bewilders mens minds in a maze of confused imaginations and leads them into bogs and precipices and deprives them of their light and their Guide and lays them open to all the Delusions of Satan and their own distemper'd brains It takes Religion off from it's foundations and leaves the interest of eternity in meâ—…s Souls to chance and the hits of imagination teaching those that are delâ—…ded to lay the stress of all upon raptures 〈◊〉 and mysterious notions 〈◊〉 they forget and scorn the plain Christianity which is an imitation of Christ in Charity Humility Justice and Purity in the exercise of all vertue and command of our selves It renders men obnoxiouâ—… to all the Temptations of Atheism and the blackest Insidelity and makes it impossible to convince an Insidel to setle one that doubts or to recover one that is backsliden from the Faith These evils I am here content to name only having represented them more fully in another discourse and the experience of our own Age may convince us with a little consideration upon it That all those fatal mischiefs have been the effects of the contempt and disparagement of Reâ—…son But yet though I assirm this I am not so rash or so unjust as to believe or say that this spirit hath produced all those sad things in every one that speaks hotly and inconsiderately against Reason I am far from the wildness of such a censure because I know how much imprudent zeal customary talk high pretensions and superstitious fears may work even upon honest minds who many times hold bad things in the principle which they deny in the practice and so are upright in their wills while they are very much confused and mistaken in their understandings This I account to be the case of multitudes of pious people in reference to Reason They have heard hot-headed indiscreet men declaim against it and many of them whose opinions will not bear the light have an interest to do so their pretensions were plausible and their zeal great their talk 〈◊〉 and their 〈◊〉 bold and the honest well-meaning folks are caught in their assections and these lead bad principles into their minds which are neither disposed nor able to examine So they believe and talk after their Teachers and say that Reason is a low dull thing ignorant of the spirit and an enemy to Faith and Religion while in this they have no clear thoughts nor yet any evil meaning But let these sancies swim a top in their imaginations and upon occasions they run out at the tongues end though they are not always improved to deadly practices For Charity 〈◊〉 Caution I have said this but yet nothing hinders but that all the forecited evils are justly said to be the Tendencies and in too many Instances have been and are the Issues of this Spirit And now I doubt not but 't will be granted readily by all that are conâ—…derate that whatever assists Religion against this destructive enemy doth it most important service and this the Free and Real Philosophy doth in a degree very eminent In order to the proof of this we may consider what I intimated just now
Sadduces and Fanaticks to rail against Philosophy is not at all strange 'T is no more than what may well be expected from such Cattel Philosophy is their enemy and it concerns them to disparage and reproach it But for Religious and sober men to do any thing so unadvised and so prejudicial to Religion is wondeâ—…ul and deplorable To set these right in their Judgment about Philosophical inquiry into Gods Works is the principal design of these Papers and in order to the further promoting of it I advance to the last Head of Discourse proposed viz. CHAP. VII That the Ministers and Professors of Religion ought not to discourage Philosophy The slanders and objections against it answered viz. That of Atheism and the other of its tending to the lessening our value of the Scriptures fully confuted It teacheth no Doctrines contrary to Gods Word Those of the motion of the Earth and terrestrial Nature of the Moon consider'd as they refer to the Scriptures SECT I. IV. THat the Ministers and Professors of Religion ought not to discourage but promote the Knowledge of Nature and the Works of its Author This is the result of the whole matter and follows evidently from all that went before which though it will not infer a necessity of all mens deep search into Nature yet this it will That no Friend or Servant of Religion should â—…inder or discountenance such inquiries And though most private Christians and some publick Ministers have neither leisure nor ability to look into matters of natural research and inquisition yet they ought to think candidly and wish well to the endeavours of those that have and 't is a sin and a folly either in the one or other to censure or discourage those worthy undertakings Upon which accounts it grieves me to see how apâ—… some are that pretend much to Religion and some that minister in it to load those that are studious of Gods Works with all the odious names that contempt and spigâ—…t can suggest The Irreligion of which injurious carriage nothing can â—…xcuse but their ignorance Aâ—…d I will rather hope that they neither know what they say nor what they do than believe that they have any direct design against the Glory of their Maker or against any laâ—…dable endeavours to promote it I know well what mischief prejudice will do evâ—…n upon minds that otherwise are very honest and intelligent enough And there are many common slanders and some plausible objections in the mouths of the Zealous against Philosophy which have begot an ill opinion of it in well-meaning men who have never examined things deeply For the sake of such I shall produce the most considerable allegations of both sorts and I hope makâ—… such returns to them as may be â—…fficient to satiâ—… those whose minds are not barr'd by obstinacy or ignorance SECT II. I Speak first of the bold and broad slanders among which that I. Of Atheism is one of the most ordinary But certainly 't is one of the most unjust accusations that malice and ignorance could have invented This I need not be industrious to prove here having made it appear that Philosophy is one of the best Weapons in the World to defend Religion against it and my whole Discourse is a confutation of this spightful and ridiculous charge 'T is true indâ—…ed the men of the Epiâ—…urean sort have left God and Providence out of their accounts But then other Philosophers have shewn what fools they are for doing so and how absurd their pretended Philosophy is in supposing things to have been made and ordered by the casual hits of Atoms in a mighty void A d though their general Doctrine of Matter and Motion be â—…xceeding ancient and very accountable when we supposâ—… matter was at first created by almighty Power and it's motions ordered and directed by omniscient Wisdom Yet the supposal that they are independent and eternal is very precarious and unreasonable And that all the regular motions in Nature should be from blind tumultuous jumblings is the most unphilosâ—…phical phaâ—…e and ridiculous dotagâ—… in the world So that there is no â—…ason to accuse Philosophy of a fault which Philosophy sufficiently shames and disproves and yet I doubt there are many have great prejudice against it upon this score and 't is a particular brand upon some of the modern men that they have revived the Philosophy of Epicurus which they think to be in it 's whole extent Atheistical and irreligious To which I say that the opinion of the world's being made by a fortuitous jumble of Atoms is impious and abominable This those of Epicurus his elder School taught whereas the late Restorers of the Corpuscularian Hypothesis hate and despise the vile Doctrine But yet they thus far think the Atomical Philosophy reasonable viz. as it teacheth That the operations of Nature are performed by subtile streams of minute bodies and not by I know not what imaginary qualitiâ—…s and forms They think That the various motions and figures of the parts of matter are enough for all the Phaenomena and all 〈◊〉 varieties which with relation to our senses we call such and such qualities But then they suppose and teach That God creâ—…ted matter and is the supreme Orderer of its motions by which all those diversities are made And hereby Piety and the Faith of Providence is secured This as far as we know any thing of elder times was the ancient Philosophy of the World and it doth not in the least grate upon any Principle of Religion Thus far I dare say I may undertake for most of the Corpuscularian Philosophers of our times excepting those of Mr. Hobb's way And therefore I cannot but wonder that a person of so much reason learning and ingeâ—…ty as Mr. Baxter should seem to conclude those Modern Philosophers under the name and notion of such Somatists as are for meer matter and motion and exclude immaterial beings This I take it he doth in his Defence of the Souls Immortality at the end of his Reasons of Religion whereas those Philosophers though they owne matter and motion as the material and formal causes of the Phaenomena They do yet acknowledge Gods efficiency and Government of all things with as much seriousness and contend for it with as much zeal as any Philosophers or Divines whatsoever And 't is very hard that any number of men should be exposed to the suspicion of being Atheists for denying the Peripatetick Qualities and Forms and there is nothing else overthrown by the Corpuscularian Doctrines as they are managed by those Philosophers So that methinks that Reverend Author hath not dealt so fairly with the great names of Des-Cartes and Gassendus where he mentions them promiscuously with the meeâ—… Epicurean and Hobbian Somatists without any note to distinguish them from those Sadduces For both those celebrated men have laboured much in asserting the grand Articles of Religion against the Infidel and Atheist This inadvertency of that pious Divine I thought
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
remoter way It demonstrates all the Mysteries of Faith which the Divine Oracles immediately discover And it is no more disparagement to our Reasons that they cannot evince those Sacred Articles by their own unaided force than it is a disgrace unto them that they cannot know that there are such things as Colours without the help of our eyes or that there are Sounds without the faculty of hearing And if Reason must be called blind upon this account because it cannot know of it self such things as belong to Testimony to discover the best eyes in the world may be so accounted also because they are not sagacious enough to see sounds and the best Palate dull and dead because it cannot taste the Sun-beams But though I have said that Reason cannot of it self immediately prove the truths of pure Revelation Yet 1. it demonstrates the divine Authority of the Testimony that declares them and that way proves even these Articles If this be not enough I add the second Assertion II. That Reason defends all the Mysteries of Faith and Religion and for this I must desire you to take notice that there are two ways whereby any thing may be defended viz. Either 1 By shewing the manner how the thing is or if that cannot be done by shewing 2 That it ought to be believed though the manner of it be not known For instance if any one denies all sorts of Creatures were in the Ark under pretence that it is impossible they should be contained within such a space He that can shew how this might be by a distinct enumeration of the kinds of Animals with due allowance for the unknown Species and a computation of the particular capacity of the Ark he defends the Sacred History the first way But if another denies the conversion of Aaron's Rod into a Serpent upon the same account of the unconceivableness of the manner how it was done this cannot indeed be defended the former way But then it may by representing that the power of God is infinite and can easily do what we cannot comprehend how it is effected and that we ought to believe upon the credit of the Testimony that being well proved to us though the manner of this miraculous performance and such others as it relates be unknown And aâ—… it is in this last case so it is in all the mysteries of Faith and Religion Reason cannot defend them indeed the first way But then it doth the second by shewing that the Divine Nature is insinite and our Concepâ—…ions very shallow and sinite that 't is therefore very unreasonable in us to indeavour to pry into the secrets of his Being actions and to think that we can measure and comprehend them That we know not the Essence and ways of acting of the most ordinary and obvious things of Nature therefore must not expect throughly to understand the deeper things of God That God hath revealed those holy Mysteries unto us and that 't is the highest reason in the world to believe That what He saith is true though we do not know how these things are These are all considerations of Reason and by the proposal of them it sufficiently defends all the Mysteries that can be proved to be contained in the Sacred Volume and shews that they ought to be received by us though they cannot be comprehended Thus if any one should ask me How the Divine Nature is united to the Humane and declare himself unwilling to believe the Article till he could be satisfied how My answer would be in short That I cannot tell and yet I believe it is so and he ought to believe the same upon the credit of the Testimony though we are both ignorant of the manner And I would suggest that we believe innumerable things upon the evidence of our senses whose nature and properties we do not know How the parts of matter cohere and how the soul is united to the body are questions we cannot answer and yet that such things are we do not doubt And why saith Reason should we not believe Gods revelation of things we cannot comprehend as well as we do our senses about matters as little understood by us 'T is no doubt reasonable that we should and by proving it is so Reason defends all the Propositions of Faith and Religion And when some of These are said to be Above Reason no more is meant than that Reason cannot conceive how those things are and in that sense many of the affairs of nature are above it too Thus I have shewn how serviceable Reason is to Religion I am next to prove II. That Religion befriends it and here I offer some Testimonies from the holy Oracles to make that good and in them we shall see how GOD himself and CHRIST and his APOSTLES do owne and acknowledge Reason 〈◊〉 consider then that GOD Isa. 1. 18. calls the rebellious Israelites to reason with him Come now and let us reason together saith the Lord and by Reason he convinceth the people of the vanity of Idols Isa. 44. 9. And he exposâ—…ulates with their Reasons Ezâ—…k 18. 31. Why will ye die ye house of Israel And Mich. 6. 3. O my people what have I done unto thee And wherein have I wearied thee Testisie against me He appeals unto their Reasons to judge of his proceedings Isa. 5. 3. And now O inhabitants of Jerusalem and men of Judah judge I pray you beâ—…ween me and my vineyard are not my ways equal and are not your ways unequal In this he intimates the competency of their Reasons to judge of the equity of his ways and the iniquity of their own And OUR SAVIOUR commands the Disciples of the Pharisees to give unto Caesar the things that are Caesars and to God the the things that are Gods implying the ability of their Reasons to distinguish between the things that belonged to God and those that appertained to Caesar. And he in divers places argues from the Principles and Topicks of Reason From that which we call à majori ad minus from the greater to the less John 13. 14 He shews it to be the duty of his Disciples to serve their brethren in the meanest Offices and to wash one anothers feet because he had washed theirs Vers. 14. inâ—…cing it by this consideration of Reason for the Servant is not greater than his Lord Vers. 16. and useth the same John 15. 20. to shew that they must expect persecution because He their Lord was persecuted And Luke 12. 23. He endeavours to take them off from carking care and solicitude about meat and raiment by this consideration from Reason that the life is more than meat and the body than raiment intimating that God having given them the greater there was no doubt but he would bestow the less which was necessary for the preservation of that To these instances I add some few from the Topick à minori ad majus from the less to the greater in the
arguings of our Saviour Thus Mat. 7. 11. If ye being evil know how to give good gifts to your children how much more shall your Father which is in Heaven give good things to those that ask him The ground of the Consequence is this Principle of Reason That God is more benigne and gracious than the tenderest and most affectionate of our earthly Parents So Luke 12. 24. He argues that God will provide for Us because he doth for the Ravens since we are better than they How much more are ye better than the sowls Which arguing supposeth this Principle of Reason that that wisdom and goodness which are indulgent to the viler Creatures will not neglect the more excellent He proceeds surther in the same Argument by the consideration of Gods cloathing the Lillies and makes the like inference from it Vers. 28. If God so cloath the grass how much more will he cloath you And Mat. 12. He reasons that it was lawful for him to heal on the Sabbath day from the consideration of the general mercy that is due even to brute Creatures What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold of it to lift it out How much more then is a man better than a sheep Vers. 12. Thus our Saviour used Arguments of Reason And the APOSTLES did so very frequently S. Paul disproves Idolatry this way Acts 17. 29. Forasmuch then as we are the Off-spring of God we ought not to think that the Godhead is like unto gold or silver or stone graven by Art And the same Apostle proves the Resurrection of the Dead by the mention of seven gross absurdities that would follow the denial of it 1 Cor. 1. 15. viz. If the dead rise not Then 1. Christ is not risen And then 2. our Preaching is vain and we false Apostles And if so 3. your Faith is vain And then 4. you are not justified but are in your sins And hence it will follow 5. That those that are departed in the same Faith are perished And then 6. Faith in Christ profits only in this life And if so 7. we are of all men the most miserable Because we suffer all things for this Faith From Vers. 14. to vers 19 And the whole Chapter contains Philosophical Reasoning either to prove or illustrate the Resurrection or to shew the difference of glorified bodies from these And S. Peter in his second Epistle Chap. 2. shews that sinful men must expect to be punished because God spared not the Angels that fell Instances in this case are endless these may suffice And thus of the Second thing also which I proposed to make good viz. That Religion is friendly to Reason and that appears in that God himself our Saviour and his Apostles owne it and use Arguments from it even in aâ—…fairs of Faith and Religion BUT Scripture the Rule of Faith is pretended against it and other Considerations also These therefore come next to be considered and the dealing with those pretensions was the III. General I proposed to discuss AS for Arguments from Scripture against the use of Reason 'T is alledged 1. From 1 Cor. 1. where 't is said That God will destroy the wisdom of the wise vers 19. And the world by wisdom knew not God vers 21. And not many wise men after the flesh are called vers 26. And God chose the foolish things of this world to confound the wise vers 27. By which Expressions of wisdom and wise 't is presumed that Humane Reason and rational men are meant But these Interpreters mistake the matter much and as they are wont to do put arbitrary Interpretations upon Scripture without ground For by Wisdom here there is no cause to understand the Reason of men but rather the Traditions of the Jews the Philosophy of the disputing â—…reeks and the worldly Polrey of the Romans who were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rulers of that World That the Jewish learning in their Law is meant the Apostle intimates when he aâ—…ks in a way of Challenge vers 20. Where is the Scribe And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that was skill'd in their Laws and Customs And that the Philosophy of the Greeks is to be understood likewise we have ground to believe from the other question in the same verse Where is the Disputer of this World Which though some refer to the Doctors among the Jews also yet I humbly think it may more properly be understood of the Philosophers among the Grecians For the Apostle writes to Greeks and their Philosophy was notoriously contentious And lastly that the worldly Policies oâ—… the Romans are included also in this Wisdom of this World which the Apostle vilisies there is cause to think from the sixth verse of the second Chapter where he saith He spake not in the Wisdom of the Princes of this World And 't is well known that Policy was their most valued Wisdom 〈◊〉 regere imperio To govern the Nations and promote the grandeur of their Empire was the great design and study of those Princes of this World Now all these the Apoâ—…le sets at nought in the beginning of this Epistle Because they were very opposite to the simplicity and holiness selfdeâ—…al and meekness of the Gospel But what is this to the disadvantage of Reason to which indeed those sorts of Wisdom are as contrary as they are to Religion And by this I am enabled 2. To meet another Objection urged from 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 Hence the Enthusiast argues the Universal inability of Reason in things of Religion and its Antipathy to them Whereas I can apprehend no more to be meant by the words than this viz. That such kind of natural men as those Scribes and Disputers and Politicians having their minds depraved and prepossess'd with their own wisdom were indisposed to receive this that was so contrary unto it And they could not know those things of God because they were spiritual and so would require a mind that was of a pure and spiritual frame viz. free from that earthly Wisdom of all sorts which counts those thingâ—… foolishness and which by God is counted so it self 1 Cor. 3. 19. which place 3. Is used as another 〈◊〉 against Reason The Wisdom of this World is foolishness with God But it can signiâ—…e nothing to that purpose to one that understands and considers the Apostles meaning What is meant by the Wisdom of this World here I have declared already And by the former part of my Discourse it appears that whatever is to be understood by it our Reason cannot since that either proves or defends all the Articles of Religion 4. And when the same Apostle elsewhere viz. 2 Cor. 1. 12. saith that
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
when 't was impossible to be proved or understood The way to be a Christian is â—…irst to be a Brute and to be a true Believer in this Divinity is to be fit â—…or Bedlam Men have been taught to put out their eyes that they might see and to hoodwink themselves that they might avoid the Precipices Thus have all extravagancies been brought into Religion beyond the Imaginations of a Fever and the Conceits of Midnight Whatever is phancied is certain and whatever is vehement is Sacred every thing must be believed that is dream'd and every thing that is absurd is a Mystery And by this way men in our days have been prepared to swallow every thing but what is sober whatever is wild will be suck'd in like the Air but what is reasonable will be fled like infection So that if a man would recommend any thing for his life to those enemies of Reason it must be some odd non-sense in the cloathing of Imagination and he that can be the Author of a new kind of madness shall lead a Party Thus hath Religion by the disparagement of Reason been made a medley of Phantastick trash spiritualized into an heap of vapours and formed into a Castle of Clouds and exposed to every wind of humour and Imagination 3. By the same way great advantage is given to the Church of Rome Which those of that Profession know very well and therefore Perronius Gonterius Arnoldus Veronius and other Jesuits have loudly declaimed against Reason and the last mentioned Veronius presented the World with a Method to overthrow Hereticks meaning those of the Protestant Faith which promised more than ordinary And that was to deny and renounce all Principles of Reason in affairs of Faith absolutely and roundly and not to vouchsafe an Answer to any Argument agaiâ—…st Transubstantiation or any other Article of their new Faith but point-blank to deny whatever Reason saith in such matters And he aâ—…irms that even these Principles of Reason viz. Non entis non sunt Attributa at omne quod est quando est necesse est esse and such like which are the foundations of all reasoning are dangerous to the Catholick Faith therefore not to be heeded This man speaks out and affirms directly and boldly what the other enemies of Reason imply but will not owne This is a Method to destroy Hereticks in earnest but the mischief is all Christians and all other Religions and all other reasonings are cut off by the same Sword This Book and Method of Veronius was kindly received by the Pope priviledged by the King of Spain approved by Cardinals Archbishops Bishops and all the Gallick Clergy as solid and for the advantage of Souls and the Sorbone Doctors gave it their approbation and recommended it as the only way to confute Hereticks Did these know what they recommended And did they think we understand the Interest of the Roman Church If so we kindly serve their ends and promote their Designs in the way which they account best while we viliâ—…ie and disparage Reason If This be renounced in matters of Religion with what face can we use it against the Doctrine of Transubstantiation or any other Points of the Roman Creed Would it not be blameless and irreproveable for us to give up our undâ—…rstandings implicitly to the Dictates and Declarations of that Church May we not follow blindly whatever the Infallible Man at Rome and his Councils say And would it not be vain self-contradiction to use Arguments against their Decrees though they are never so unreasonable Or to alledge Consequences from Scripture against any of their Articles though never so contrary to the Holy Oracles How easily may They rejoyn when we dispute against them You argue from Reason and by Consequences But Reason is dull and carnal and an enemy to the things of the Spirit and not to be heard in the high matters of Religion And what can we say next if we consent to the Accusation I say by this way we perfectly disable or grosly contradict our selves in most of our Disputes against the Romanists And we are very dâ—…ingenuous in our dealings while we use Reason against them and deny It when 't is urged against our selves by another sort of Adversaries which implies that when we say Reason is not to be heard we mean 'T is not to be heard against us But It must against the Church of Rome or any others we can oppugn by It. Thus I say our denying Reason in Religion is either very humoursom and partial or 't is a direct yielding up our selves to our enemies and doing that our selves which is the only thing They desire to undo us and to promote their own interests upon our Ruiâ—…es And thus my Brethren I have represented some of the mischiefs that arise from the disparagement of Reason and they are great ones and big of many others and such as are destructive to all Government and all the Interests of the sober part of mankind And I hope I need not intreat You not to contribute to the promoting and continuance of so false and dangerous a conceit The assertion of this is properly Fanaticism and all that we call so grows upon it Here the enemies of our Church and Government began upon this they insisted still and filled their Books and Pulpits and private corners with these Cantings This was the Engine to overthrow all sober Principles and Establishments with This the people were infatuated and credit was reconciled to Gibberish and Folly Enthusiasms and vain Impulses This is the food of Conventicles to this day the root of their matter and the burden of their Preachments Let Reason be â—…eard and tye them to sense and most of their Holders-forth have no more to say Their spirituality for which they are admired is besides Reason and against It rather than above it And while this Principle of the enmity between Reason and Religion stands the people will think Them the more Spiritual Preachers because they are the less reasonable And while they are abused by such a belief 't will be impossible for sober men to have any success in their endeavours to convince them These things I doubt not but you disâ—…rn and know and therefore I add no more for I am sensible to whom I speak But there are another sort and those Conformists too who are made Divines by the Notes they formerly took from those Canters against Reason To such I should not tell what to say They will whine on and vent their Jargon to perswade them to speak better sense is to desire them to hold their peace which of all things they hate most But I hope there arâ—… none of Those here and I could wish the Government would take special care of them where they are For they are the most dangerous enemies the Church of England hath They keep alive the Principles of Phansie and Faction which otherwise would go out of themselves But I let them