A vindication of Dr. Sherlock's sermon concerning The danger of corrupting the faith by philosophy in answer to some Socinian remarks / by William Sherlock ...
WHEN I receiv'd the threatning and boasting Message from some busy Factors of the Socinian Fraternity, what work they would make with my late Sermon before my Lord Mayor, concerning the Danger of corrupting the Faith by Philosophy, my greatest Concernment was,
WHEN I received the threatening and boasting Message from Some busy Factors of the Socinian Fraternity, what work they would make with my late Sermon before my Lord Mayor, Concerning the Danger of corrupting the Faith by Philosophy, my greatest Concernment was,
That scurrilous Treatment they have lately given to so many Excellent Persons, especially to that Great Man the Bishop of Worcester, is a fair Warning to all who dare oppose them, what they must expect:
That scurrilous Treatment they have lately given to so many Excellent Persons, especially to that Great Man the Bishop of Worcester, is a fair Warning to all who Dare oppose them, what they must expect:
And besides the Experience of their many former Civilities, I had more than ordinary reason to expect it now, they being touch'd in a very sensible part, without any other Defence to make:
And beside the Experience of their many former Civilities, I had more than ordinary reason to expect it now, they being touched in a very sensible part, without any other Defence to make:
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His Title-Page pretends a great Zeal for the Doctrine of the Catholick Church, and of the Church of England, concerning the Blessed Trinity: Which is as true,
His Title-Page pretends a great Zeal for the Doctrine of the Catholic Church, and of the Church of England, Concerning the Blessed Trinity: Which is as true,
And yet had we to deal with Modest Men, it would be thought a little of the latest for a Socinian to talk of defending the Doctrine of the Catholick Church,
And yet had we to deal with Modest Men, it would be Thought a little of the latest for a Socinian to talk of defending the Doctrine of the Catholic Church,
and of the Church of England, concerning the Blessed Trinity: For their Cant about Real and Nominal Trinitarians, and Three Infinite Minds and Spirits, is too well known to pass for so much as a Jest any longer;
and of the Church of England, Concerning the Blessed Trinity: For their Cant about Real and Nominal Trinitarians, and Three Infinite Minds and Spirits, is too well known to pass for so much as a Jest any longer;
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and till they can defend the Judgment of their Disinteressed Person a little better than by scorning the Answer, which they will never be able to make any other Reply to, it were time for them, could they find any thing else to say in the room of it, to let that alone.
and till they can defend the Judgement of their Disinteressed Person a little better than by scorning the Answer, which they will never be able to make any other Reply to, it were time for them, could they find any thing Else to say in the room of it, to let that alone.
but still he says I intimate this in asserting a Real Trinity: Now if Three Infinite Minds and Spirits be essential to the Notion of a Real Trinity, (as his Inference supposes) it is the best Vindication that could possibly be thought of for that Expression:
but still he Says I intimate this in asserting a Real Trinity: Now if Three Infinite Minds and Spirits be essential to the Notion of a Real Trinity, (as his Inference supposes) it is the best Vindication that could possibly be Thought of for that Expression:
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But though that Phrase of Three Infinite Minds and Spirits was used very innocently by me, only to signify Three Infinite Intelligent Persons, each of which is Infinite Mind and Spirit,
But though that Phrase of Three Infinite Minds and Spirits was used very innocently by me, only to signify Three Infinite Intelligent Persons, each of which is Infinite Mind and Spirit,
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But, The Doctrine of the Catholick Church, and of the Church of England, concerning the Blessed Trinity, explained and asserted ▪ against the dangerous Heterodoxies in a Sermon by Dr William Sherlock, &c And, Remarks upon Dr. William Sherlock ' s (False and Treacherous) Defence and Explication of some Principal Articles of Faith, &c. were more specious Titles,
But, The Doctrine of the Catholic Church, and of the Church of England, Concerning the Blessed Trinity, explained and asserted ▪ against the dangerous Heterodoxies in a Sermon by Dr William Sherlock, etc. And, Remarks upon Dr. William Sherlock ' s (False and Treacherous) Defence and Explication of Some Principal Articles of Faith, etc. were more specious Titles,
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That is, he has abstracted from every thing that is in the Sermon, that no Man living by his Abstract can tell what the Subject or Drift of the Sermon was,
That is, he has abstracted from every thing that is in the Sermon, that no Man living by his Abstract can tell what the Subject or Drift of the Sermon was,
And what makes some Men Atheists and Infidels, even the Philosophick Tincture, and their adherence to Natural Reason, the same makes others to be Hereticks, that is, to be Arians, Socinians, and Pelagians.
And what makes Some Men Atheists and Infidels, even the Philosophic Tincture, and their adherence to Natural Reason, the same makes Others to be Heretics, that is, to be Arians, socinians, and Pelagians.
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What some Men call Philosophy and Reason (and there is nothing so foolish and absurd which some Men will no call so) is the only thing which those Men adore, who would either have no God,
What Some Men call Philosophy and Reason (and there is nothing so foolish and absurd which Some Men will no call so) is the only thing which those Men adore, who would either have no God,
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And what Attempts some have made to undermine all Religion, and others to corrupt and transform the whole Frame of the Christian Religion, upon a pretence of its contradicting Natural Reason and Philosophy, is too well known to need a Proof.
And what Attempts Some have made to undermine all Religion, and Others to corrupt and transform the Whole Frame of the Christian Religion, upon a pretence of its contradicting Natural Reason and Philosophy, is too well known to need a Proof.
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And soon after ( P. 2.) This vain Pretence to Reason and Philosophy ; the NONLATINALPHABET, the vain deceit in my Text, which is applicable to all vain spurious Philosophy,
And soon After (P. 2.) This vain Pretence to Reason and Philosophy; the, the vain deceit in my Text, which is applicable to all vain spurious Philosophy,
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Now let any man judge, Whether this be to charge Atheism, Infidelity, and Heresy, upon Reason and Philosophy, or upon what some men call Reason and Philosophy, which may be very foolish and absurd ? Whether the Pretences of contradicting Reason and Philosophy, and the vain Pretences to Philosophy, signify Reason and Philosophy ? This is wilful Misrepresentation;
Now let any man judge, Whither this be to charge Atheism, Infidelity, and Heresy, upon Reason and Philosophy, or upon what Some men call Reason and Philosophy, which may be very foolish and absurd? Whither the Pretences of contradicting Reason and Philosophy, and the vain Pretences to Philosophy, signify Reason and Philosophy? This is wilful Misrepresentation;
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and true Philosophy, (p. 3.) Whoever considers what an Enemy these vain Pretences to Philosophy have always been to Religion, will see need enough for this Caution (of the Text.) True Reason, and the true knowledge of Nature, which is true Philosophy, would certainly direct us to the acknowledgment and worship of that Supream Being, who made the World,
and true Philosophy, (p. 3.) Whoever considers what an Enemy these vain Pretences to Philosophy have always been to Religion, will see need enough for this Caution (of the Text.) True Reason, and the true knowledge of Nature, which is true Philosophy, would Certainly Direct us to the acknowledgment and worship of that Supreme Being, who made the World,
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and with a wise and prudent conduct may be very serviceable to Religion too; but we must not set up any Conclusions in Philosophy against the Christian Faith;
and with a wise and prudent conduct may be very serviceable to Religion too; but we must not Set up any Conclusions in Philosophy against the Christian Faith;
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That I am very far from condemning the sober use of Reason and Philosophy, though with the Apostle, I will not allow them to oppose the Authority of a Divine Revelation.
That I am very Far from condemning the Sobrium use of Reason and Philosophy, though with the Apostle, I will not allow them to oppose the authority of a Divine Revelation.
So that our Author need not be so terribly frighted, as if this Innocent Sermon were a designed revenge against the Oxford Heads, the Learning of the Place,
So that our Author need not be so terribly frighted, as if this Innocent Sermon were a designed revenge against the Oxford Heads, the Learning of the Place,
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here is no danger of setting up Folly and Falshood (which would be to encroach upon his Province) or of writing a second Moriae Encomium, or praise of Folly.
Here is no danger of setting up Folly and Falsehood (which would be to encroach upon his Province) or of writing a second Moriae Encomium, or praise of Folly.
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Here is no danger, that the Articles of Faith should disagree with true Reason and Philosophy, though a vain appearance, a Socinian Philosophy, may contradict the Articles of Faith.
Here is no danger, that the Articles of Faith should disagree with true Reason and Philosophy, though a vain appearance, a Socinian Philosophy, may contradict the Articles of Faith.
And which is more, we may confute Atheists and Infidels by Reason and Philosophy, ( p. 8.) without being at the charge of buying a massy Quarto Bible, with Clasps,
And which is more, we may confute Atheists and Infidels by Reason and Philosophy, (p. 8.) without being At the charge of buying a massy Quarto bible, with Clasps,
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yet Hereticks have always had great reason to rail at true Philosophy, as I observed in my Sermon ( p. 10.) The importunity of Hereticks did very often engage the Catholick Fathers in Philosophical Disputes;
yet Heretics have always had great reason to rail At true Philosophy, as I observed in my Sermon (p. 10.) The importunity of Heretics did very often engage the Catholic Father's in Philosophical Disputes;
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but this they did, not to explain the Christian Mysteries by Philosophy but only to shew, that as incomprehensible as these Mysteries are, the Philosophy of Hereticks,
but this they did, not to explain the Christian Mysteres by Philosophy but only to show, that as incomprehensible as these Mysteres Are, the Philosophy of Heretics,
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But does it hence follow, that they cannot judge of their proper Objects? Do I any where say, That we must always expound the Scripture to a literal Sense? That when Christ is called a Way, a Door, a Rock, we must understand this literally? And yet this is plainly what he would have to be my Sense,
But does it hence follow, that they cannot judge of their proper Objects? Do I any where say, That we must always expound the Scripture to a literal Sense? That when christ is called a Way, a Door, a Rock, we must understand this literally? And yet this is plainly what he would have to be my Sense,
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But what I assert is this, That when by all those Methods which Wise Men observe in expounding any Writing, we have found out what the true sense of Scripture must be, we must not reject such Doctrines meerly because natural Reason cannot conceive or comprehend them.
But what I assert is this, That when by all those Methods which Wise Men observe in expounding any Writing, we have found out what the true sense of Scripture must be, we must not reject such Doctrines merely Because natural Reason cannot conceive or comprehend them.
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and natural Reason, (p. 11.) This gives a plain Answer to all his Cant about Transubstantiation, from our Saviour's words, This is my Body, (p. 12.) For is there no way of knowing what is Bread,
and natural Reason, (p. 11.) This gives a plain Answer to all his Cant about Transubstantiation, from our Saviour's words, This is my Body, (p. 12.) For is there no Way of knowing what is Bred,
that is, as I expresly add, we must upon the Authority of Revelation believe things which we do not see, things which we have no natural notion or conception of, things which are not evident to natural Reason:
that is, as I expressly add, we must upon the authority of Revelation believe things which we do not see, things which we have no natural notion or conception of, things which Are not evident to natural Reason:
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but Revelation was never intended to unteach us what Sense and natural Reason evidently teach, and therefore it cannot teach us, that Bread is Flesh, and Wine is Blood.
but Revelation was never intended to unteach us what Sense and natural Reason evidently teach, and Therefore it cannot teach us, that Bred is Flesh, and Wine is Blood.
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yet we that never saw or tasted the Substance which Jesus gave then to the Disciples, can know by Reason and Philosophy only, by nothing else, that it was not his Flesh and Blood:
yet we that never saw or tasted the Substance which jesus gave then to the Disciples, can know by Reason and Philosophy only, by nothing Else, that it was not his Flesh and Blood:
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But can I judge by Sense that what I my self See and Taste in the Lords Supper, is Bread and Wine after Consecration, not Flesh and Blood? For that is the Question between us and the Church of Rome ;
But can I judge by Sense that what I my self See and Taste in the lords Supper, is Bred and Wine After Consecration, not Flesh and Blood? For that is the Question between us and the Church of Room;
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All this is Arguing, 'tis Reason that convinces us, not Sense, that the Substance he divided to them was indeed Bread, not his Flesh, which he neither blessed nor brake. This is Reasoning indeed;
All this is Arguing, it's Reason that convinces us, not Sense, that the Substance he divided to them was indeed Bred, not his Flesh, which he neither blessed nor brake. This is Reasoning indeed;
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and setting up the Conclusions of meer natural Reason and Philosophy against the plain and evident Doctrines of Scripture? It is certain I made a manifest distinction between them, p. 9. In all these cases we are concerned to enquire what the true sense of the Article is;
and setting up the Conclusions of mere natural Reason and Philosophy against the plain and evident Doctrines of Scripture? It is certain I made a manifest distinction between them, p. 9. In all these cases we Are concerned to inquire what the true sense of the Article is;
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And such were the Disputes of the Catholick Fathers with the Sabellian, Arian, and Photinian Hereticks, &c. So that I allow of Arguing and Reasoning as much as he does;
And such were the Disputes of the Catholic Father's with the Sabellian, Arian, and Photinian Heretics, etc. So that I allow of Arguing and Reasoning as much as he does;
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and add, But that which we are to beware of, is not to mix Philosophy with our Faith, nor to admit of any meer Philosophical Objections against the Faith,
and add, But that which we Are to beware of, is not to mix Philosophy with our Faith, nor to admit of any mere Philosophical Objections against the Faith,
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But if our Preacher, says he, believes it was only Bread, because the Text it self calls it Bread (which was his own Argument), let him consider, that seeing what was called Bread before Christ blessed it,
But if our Preacher, Says he, believes it was only Bred, Because the Text it self calls it Bred (which was his own Argument), let him Consider, that seeing what was called Bred before christ blessed it,
we cannot know by Sense or by the Text, but by Reason and Philosophy only, that it was not changed (by the blessing) into what now he calls it, namely, his Body.
we cannot know by Sense or by the Text, but by Reason and Philosophy only, that it was not changed (by the blessing) into what now he calls it, namely, his Body.
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But I do not intend to dispute this Point with him, but only observe, That to set up his Reason and Philosophy to be absolute Judges in Matters of Faith, he will not allow either Sense or Scripture to confute Transubstantiation.
But I do not intend to dispute this Point with him, but only observe, That to Set up his Reason and Philosophy to be absolute Judges in Matters of Faith, he will not allow either Sense or Scripture to confute Transubstantiation.
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It cannot but give all sober Christians a just Indignation, to see the most Sacred and Venerable Mysteries perpetually ridicul'd at this Prophane rate!
It cannot but give all Sobrium Christians a just Indignation, to see the most Sacred and Venerable Mysteres perpetually ridiculed At this Profane rate!
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In the Reign of King James there was a Pamphlet published to reconcile men to Transubstantiation, by representing the Doctrine of the Trinity to the full as absurd,
In the Reign of King James there was a Pamphlet published to reconcile men to Transubstantiation, by representing the Doctrine of the Trinity to the full as absurd,
and chargeable with as many Contradictions as Transubstantiation it self: This was then charged on the Papists, and they were sufficiently expos'd for it;
and chargeable with as many Contradictions as Transubstantiation it self: This was then charged on the Papists, and they were sufficiently exposed for it;
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as they endeavoured, That Transubstantiation was as reasonable a Doctrine as the Trinity, it was much more likely that they would turn Papists than Socinians.
as they endeavoured, That Transubstantiation was as reasonable a Doctrine as the Trinity, it was much more likely that they would turn Papists than socinians.
but the same Author, as far as I can guess from the same Words and the same Thoughts, has with his usual Civility attack'd my Lord Bishop of Sarum upon this Argument, which upon this occasion I shall briefly consider.
but the same Author, as Far as I can guess from the same Words and the same Thoughts, has with his usual Civility attacked my Lord Bishop of Sarum upon this Argument, which upon this occasion I shall briefly Consider.
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His first Answer is, That it is not pretended by the Papists, that the Bread and Wine have received any the least Change in what is an Object of Sense.
His First Answer is, That it is not pretended by the Papists, that the Bred and Wine have received any the least Change in what is an Object of Sense.
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This is a Discovery worthy its Author, that the Papists don't deny that they see, and feel, and taste, and smell the sensible Qualities of Bread and Wine:
This is a Discovery worthy its Author, that the Papists don't deny that they see, and feel, and taste, and smell the sensible Qualities of Bred and Wine:
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And therefore to say, as the Papists do, That what our Sight, and Taste, and Smell tell us has all the qualities of Bread and Wine, is not Bread and Wine, does not indeed contradict our Senses as to sensible qualities,
And Therefore to say, as the Papists do, That what our Sighed, and Taste, and Smell tell us has all the qualities of Bred and Wine, is not Bred and Wine, does not indeed contradict our Senses as to sensible qualities,
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In his Second Answer he Disputes against the Infallibility of our Senses, as he calls it, by such Common Arguments as every Freshman knows how to Answer;
In his Second Answer he Disputes against the Infallibility of our Senses, as he calls it, by such Common Arguments as every Freshman knows how to Answer;
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but suppose our Senses may deceive us in some few instances wherein both Sense and Reason can Correct the mistake, must they therefore deceive in the Nature of Bread and Wine? Can he prove, that they ever deceive us with Qualities and Accidents without a Substance? For that is the Cheat of Transubstantiation:
but suppose our Senses may deceive us in Some few instances wherein both Sense and Reason can Correct the mistake, must they Therefore deceive in the Nature of Bred and Wine? Can he prove, that they ever deceive us with Qualities and Accidents without a Substance? For that is the Cheat of Transubstantiation:
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But does he consider, what the Consequence of this Argument is? He will not allow it a good Argument against Transubstantiation, That it contradicts Sense,
But does he Consider, what the Consequence of this Argument is? He will not allow it a good Argument against Transubstantiation, That it contradicts Sense,
because our Senses may deceive us in the Objects of Sense (which by the way makes his instance of the Delusions of Dreams, which are not the Objects of Sense, very impertinent;) now if contradiction to Sense be not a good Objection,
Because our Senses may deceive us in the Objects of Sense (which by the Way makes his instance of the Delusions of Dreams, which Are not the Objects of Sense, very impertinent;) now if contradiction to Sense be not a good Objection,
because Sense is not Infallible, what will become of his great Argument of Contradiction to Reason? For all men confess, That Reason is not so Infallible as Sense is,
Because Sense is not Infallible, what will become of his great Argument of Contradiction to Reason? For all men confess, That Reason is not so Infallible as Sense is,
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as is evident from all the Disputes and Clashings of Reason, and those Absurdities and Contradictions which contending Parties mutually charge upon each other;
as is evident from all the Disputes and Clashings of Reason, and those Absurdities and Contradictions which contending Parties mutually charge upon each other;
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how comes a Contradiction to much more Fallible Reason to be so unanswerable an Objection? And then we may much more safely believe a Trinity in Unity, notwithstanding all their pretended Contradictions to Reason,
how comes a Contradiction to much more Fallible Reason to be so unanswerable an Objection? And then we may much more safely believe a Trinity in Unity, notwithstanding all their pretended Contradictions to Reason,
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And if Reason may be mistaken (which I shall take for granted) especially in the Infinite and Incomprehensible Nature of God, some appearing Contradictions,
And if Reason may be mistaken (which I shall take for granted) especially in the Infinite and Incomprehensible Nature of God, Some appearing Contradictions,
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and to disbelieve what God tells us of Himself, and his own Nature. 2dly. Whatever certainty we allow to our Faculties in judging of their proper Objects, we must extend it no farther than to what belongs to the judgment of that Faculty:
and to disbelieve what God tells us of Himself, and his own Nature. 2dly. Whatever certainty we allow to our Faculties in judging of their proper Objects, we must extend it no farther than to what belongs to the judgement of that Faculty:
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and therefore if there be any thing which Natural Reason cannot know of God (as I hope this Author himself will own), with respect to such matters God is not the Object of Reason,
and Therefore if there be any thing which Natural Reason cannot know of God (as I hope this Author himself will own), with respect to such matters God is not the Object of Reason,
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so that an Union without Contact is one contradiction to the judgment of Sense, and a Contact without extended solid parts, which a Spirit has not, is another;
so that an union without Contact is one contradiction to the judgement of Sense, and a Contact without extended solid parts, which a Spirit has not, is Another;
And it is the same Case between Reason and Faith, which receives its information from a Divine Revelation, concerning such Matters as are not knowable by Natural Reason:
And it is the same Case between Reason and Faith, which receives its information from a Divine Revelation, Concerning such Matters as Are not knowable by Natural Reason:
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should Reason contradict Faith in such Matters as Reason is no Judge of, this is no more an Objection against the Superior Evidence and Authority of Faith,
should Reason contradict Faith in such Matters as Reason is no Judge of, this is no more an Objection against the Superior Evidence and authority of Faith,
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If the Unity of the Godhead consisted in the Unity of a Person, I grant it would be a flat Contradiction to say, Three Persons and One God, which would be equivalent to Three Gods and One God;
If the Unity of the Godhead consisted in the Unity of a Person, I grant it would be a flat Contradiction to say, Three Persons and One God, which would be equivalent to Three God's and One God;
and this Unity, and Identity of Nature be perfectly and entirely preserved in Three Divine Persons, it is so far from a Contradiction to say, That Three Persons are One God, that it would be a Contradiction to say, That Three Divine Persons, who have the same One Identical Nature, should be more than One God;
and this Unity, and Identity of Nature be perfectly and entirely preserved in Three Divine Persons, it is so Far from a Contradiction to say, That Three Persons Are One God, that it would be a Contradiction to say, That Three Divine Persons, who have the same One Identical Nature, should be more than One God;
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A Contradiction in Philosophy, is when any thing is affirmed concerning the Nature or Essential Properties of any Being, which seems to contradict all the Notions and Ideas we have of Nature in other Beings,
A Contradiction in Philosophy, is when any thing is affirmed Concerning the Nature or Essential Properties of any Being, which seems to contradict all the Notions and Ideas we have of Nature in other Beings,
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the Ideas of Hot and Cold, of White and Black, of Light and Darkness, of solid and fluid Bodies, of Matter and Spirit, are direct Contradictions, in this notion of a Contradiction, to each other:
the Ideas of Hight and Cold, of White and Black, of Light and Darkness, of solid and fluid Bodies, of Matter and Spirit, Are Direct Contradictions, in this notion of a Contradiction, to each other:
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And had we known but one of these Opposites by our Natural Ideas, and the other had been revealed to us, we might as justly have cried out of Contradictions,
And had we known but one of these Opposites by our Natural Ideas, and the other had been revealed to us, we might as justly have cried out of Contradictions,
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and did we but consider what an infinite distance and unlikeness there is between God and Creatures, we should not think it reasonable to judge of the Divine Nature by the Ideas of Created Nature.
and did we but Consider what an infinite distance and unlikeness there is between God and Creatures, we should not think it reasonable to judge of the Divine Nature by the Ideas of Created Nature.
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The Contradictions in Nature and Philosophy are only the opposition and contrariety there is between the Ideas of several Beings, which can never be reduced to a Contradiction in Logick,
The Contradictions in Nature and Philosophy Are only the opposition and contrariety there is between the Ideas of several Beings, which can never be reduced to a Contradiction in Logic,
but it is a Contrariety or Contradiction (if we will so call it) between the Unity and Personalities of two very different Natures, the Divine and the Created Nature;
but it is a Contrariety or Contradiction (if we will so call it) between the Unity and Personalities of two very different Nature's, the Divine and the Created Nature;
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and all the Contradiction that can be made of it, is no more than this, That the Unity of the Divine Nature, which is perfect and undivided in Three distinct Persons, contradicts the Notion of Unity in a Created Nature, which admits but of One Person in One Individual Nature:
and all the Contradiction that can be made of it, is no more than this, That the Unity of the Divine Nature, which is perfect and undivided in Three distinct Persons, contradicts the Notion of Unity in a Created Nature, which admits but of One Person in One Individu Nature:
His Third Charge is, That I say, That as we are Christians, and unless we will be understood to reject the Supreme Authority of Divine Revelation, we must believe those Doctrines which are thought to be most mysterious and inconceivable, notwithstanding any Objection from Reason or from Philosophy against ' em.
His Third Charge is, That I say, That as we Are Christians, and unless we will be understood to reject the Supreme authority of Divine Revelation, we must believe those Doctrines which Are Thought to be most mysterious and inconceivable, notwithstanding any Objection from Reason or from Philosophy against ' em.
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and as the result of wise and deep Thoughts, p. 14. Here he has taken some of my Words, and so put them together, as to conceal the whole Force of the Argument, which he always takes care to do.
and as the result of wise and deep Thoughts, p. 14. Here he has taken Some of my Words, and so put them together, as to conceal the Whole Force of the Argument, which he always Takes care to do.
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My business ( P. 10, 11, &c. ) was to prove, That we ought to believe those Doctrines which are thought the most mysterious and inconceivable, notwithstanding any Objections from Natural Reason and Philosophy against them:
My business (P. 10, 11, etc.) was to prove, That we ought to believe those Doctrines which Are Thought the most mysterious and inconceivable, notwithstanding any Objections from Natural Reason and Philosophy against them:
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That if we believe upon God's Authority (which is the strict Notion of a Divine Faith) we must believe without any Natural Evidence, merely because God has revealed it;
That if we believe upon God's authority (which is the strict Notion of a Divine Faith) we must believe without any Natural Evidence, merely Because God has revealed it;
but only says, that I contradict this my self in my Vindication of the Doctrine of the Trinity, where I assert, That suppose the natural Construction of the Words of Scripture import such a Sense as is contrary to some evident Principle of Reason, I won't believe it: Of this more presently;
but only Says, that I contradict this my self in my Vindication of the Doctrine of the Trinity, where I assert, That suppose the natural Construction of the Words of Scripture import such a Sense as is contrary to Some evident Principle of Reason, I won't believe it: Of this more presently;
and what the Reason of all Mankind contradicts? No difference between believing what we do not see, what we have no natural notion or conception of, what is not evident to natural Reason, and believing in contradiction to sense,
and what the Reason of all Mankind contradicts? No difference between believing what we do not see, what we have no natural notion or conception of, what is not evident to natural Reason, and believing in contradiction to sense,
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if Reason will not approve of such Scripture Doctrines, as it can't conceive and comprehend, they will Expound and Torture Scripture, till it submits to Reason:
if Reason will not approve of such Scripture Doctrines, as it can't conceive and comprehend, they will Expound and Torture Scripture, till it submits to Reason:
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For it is more congruous to think, that an Inspired Writer uses a Figurative, or it may be a Catachrestical (very Catachrestical) Expression or Phrase, than that he delivers flat contradictions, or downright impossibilities:
For it is more congruous to think, that an Inspired Writer uses a Figurative, or it may be a Catachrestical (very Catachrestical) Expression or Phrase, than that he delivers flat contradictions, or downright impossibilities:
for the reason why they will not allow, that the Scripture contains any thing, which their Reason does not approve, is because they must believe the Scripture,
for the reason why they will not allow, that the Scripture contains any thing, which their Reason does not approve, is Because they must believe the Scripture,
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We must believe nothing that contradicts the plain and express Dictate of Natural Reason, which all Mankind agree in, whatever pretence of Revelation there be for it;
We must believe nothing that contradicts the plain and express Dictate of Natural Reason, which all Mankind agree in, whatever pretence of Revelation there be for it;
But suppose then, that the Natural Construction of the words import such a sense as is contrary to some evident Principle of Reason; Then I wont believe it.
But suppose then, that the Natural Construction of the words import such a sense as is contrary to Some evident Principle of Reason; Then I wont believe it.
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Indeed when I am sure that it is an Inspired Writing, I lay it down for a Principle, That it contains nothing absurd and contradictions or repugnant to the received Principles of Natural Reason;
Indeed when I am sure that it is an Inspired Writing, I lay it down for a Principle, That it contains nothing absurd and contradictions or repugnant to the received Principles of Natural Reason;
and in such matters, as I am sure, I perfectly understand, there I submit again, and conclude it is no Contradiction, though I cannot comprehend how it is;
and in such matters, as I am sure, I perfectly understand, there I submit again, and conclude it is no Contradiction, though I cannot comprehend how it is;
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His Fourth Charge is, that I say, Difficulty of conceiving a thing, nay, the absolute unconceivableness of it, must not hinder our assent to what is contained in Revelation;
His Fourth Charge is, that I say, Difficulty of conceiving a thing, nay, the absolute conceivableness of it, must not hinder our assent to what is contained in Revelation;
because we do not disbelieve what is made known to us by Sense or by Reason, notwithstanding any difficulty or inconceivableness adhering to such things.
Because we do not disbelieve what is made known to us by Sense or by Reason, notwithstanding any difficulty or inconceivableness adhering to such things.
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That since, as I had shewn, in matters of pure Revelation, which can be known no other way, Revelation must stand in the place of Sense and Reason, we must allow no Objections against revealed Mysteries,
That since, as I had shown, in matters of pure Revelation, which can be known no other Way, Revelation must stand in the place of Sense and Reason, we must allow no Objections against revealed Mysteres,
Now no man questions the truth of what he sees and feels, or what he can prove to be true by plain and undeniable Reason, meerly because there are unconceivable difficulties in it,
Now no man questions the truth of what he sees and feels, or what he can prove to be true by plain and undeniable Reason, merely Because there Are unconceivable difficulties in it,
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why should their being unconceivable be a greater Objection against believing a Revelation, than it is against believing our Sense and Reason in matters equally unconceivable? (Serm. p. 13.)
why should their being unconceivable be a greater Objection against believing a Revelation, than it is against believing our Sense and Reason in matters equally unconceivable? (Sermon p. 13.)
but my only Question is, Whether he does not believe, both his Senses and Reason, that there are many things in the World, whose Natures are so mysterious, that he cannot conceive or comprehend the Reasons and Philosophy of them? That though he sees Men and Beasts, Heaven and Earth, Sun, Moon,
but my only Question is, Whither he does not believe, both his Senses and Reason, that there Are many things in the World, whose Nature's Are so mysterious, that he cannot conceive or comprehend the Reasons and Philosophy of them? That though he sees Men and Beasts, Heaven and Earth, Sun, Moon,
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and sees a great many things done by them, which are perfectly unaccountable, and would have been thought absolutely impossible, had we not seen them done? These are all the contradictions and impossibilities, which I say men may make or find,
and sees a great many things done by them, which Are perfectly unaccountable, and would have been Thought absolutely impossible, had we not seen them done? These Are all the contradictions and impossibilities, which I say men may make or find,
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But do I require any man to believe Contradictions? Nay, do I say, that there are any such Contradictions? But this, I say, that there are such unconceivable Mysteries, in all Created Nature, much more in the Incomprehensible Nature of God,
But do I require any man to believe Contradictions? Nay, do I say, that there Are any such Contradictions? But this, I say, that there Are such unconceivable Mysteres, in all Created Nature, much more in the Incomprehensible Nature of God,
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and this is all I ask, that in matters of pure Revelation we give the same credit to Revelation, that in the Objects of sense we give to sense, i. e. not to disbelieve what is revealed,
and this is all I ask, that in matters of pure Revelation we give the same credit to Revelation, that in the Objects of sense we give to sense, i. e. not to disbelieve what is revealed,
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Towards the Conclusion of my Sermon, I Answered Two Objections against believing a Revelation as to such Doctrines which are inconceivable and incomprehensible to meer Natural Reason.
Towards the Conclusion of my Sermon, I Answered Two Objections against believing a Revelation as to such Doctrines which Are inconceivable and incomprehensible to mere Natural Reason.
1. It is thought very unnatural, that when God has made us reasonable Creatures, and therefore made natural Reason to us the measure of truth and falshood, he should require us to believe without Reason,
1. It is Thought very unnatural, that when God has made us reasonable Creatures, and Therefore made natural Reason to us the measure of truth and falsehood, he should require us to believe without Reason,
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If we must believe with our understanding, how can we believe things, which we cannot understand? Now this Socinian does not believe, that any Sect of Religious ever made this or the like Objection ;
If we must believe with our understanding, how can we believe things, which we cannot understand? Now this Socinian does not believe, that any Sect of Religious ever made this or the like Objection;
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What is the meaning of all their Zeal for Reason in this Cause, of their great noise and outcry about Mysteries, Nonsense, Contradictions? What is the meaning of their Expounding Scripture by Reason, not like Fools, but like Wise men? Why has this Author shewn such a furious Zeal against believing a Revelation notwithstanding any Objections from meer Natural Reason and Philosophy against it? If,
What is the meaning of all their Zeal for Reason in this Cause, of their great noise and outcry about Mysteres, Nonsense, Contradictions? What is the meaning of their Expounding Scripture by Reason, not like Fools, but like Wise men? Why has this Author shown such a furious Zeal against believing a Revelation notwithstanding any Objections from mere Natural Reason and Philosophy against it? If,
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The Question is not absolutely, What is the Rule and Measure of Truth and Falshood, but what is so to us? Now if he will allow, that Frail and Fallible Reason is not a Rule to us, then we may believe things, which our Reason does not approve;
The Question is not absolutely, What is the Rule and Measure of Truth and Falsehood, but what is so to us? Now if he will allow, that Frail and Fallible Reason is not a Rule to us, then we may believe things, which our Reason does not approve;
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but this he says is no Answer to that Objection, Why should reasonable Creatures be obliged to believe things without Reason? Nor was it ever intended as an immediate Answer to it;
but this he Says is not Answer to that Objection, Why should reasonable Creatures be obliged to believe things without Reason? Nor was it ever intended as an immediate Answer to it;
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as no man pretends, that the pure Natures and •ssences of things, or their Essential Reasons, Properties, Unions, Operations, are ; (Serm. p. 19.) But herein, it seems, I was mistaken;
as no man pretends, that the pure Nature's and •ssences of things, or their Essential Reasons, Properties, Unions, Operations, Are; (Sermon p. 19.) But herein, it seems, I was mistaken;
for our Reason can be no otherwise employed, but either about Substances, or their Unions, Essential Reasons, Operations or Properties, (p. 20.) Very right!
for our Reason can be no otherwise employed, but either about Substances, or their Unions, Essential Reasons, Operations or Properties, (p. 20.) Very right!
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Now can this new Philosopher tell us, What the pure simple Essence and Substance of any thing is? What naked Matter stripp'd of all Accidents and Qualities is? How Soul and Body are United, which cannot Touch each other? How a Spirit should feel Pain or Pleasures from the Impressions on the Body? How we Think and Reason? Nay,
Now can this new Philosopher tell us, What the pure simple Essence and Substance of any thing is? What naked Matter stripped of all Accidents and Qualities is? How Soul and Body Are United, which cannot Touch each other? How a Spirit should feel Pain or Pleasures from the Impressions on the Body? How we Think and Reason? Nay,
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and therefore though we believe them upon the Authority of a Revelation, without understanding the Mystery of them, this is not to believe without, or contrary to Reason.
and Therefore though we believe them upon the authority of a Revelation, without understanding the Mystery of them, this is not to believe without, or contrary to Reason.
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2 dly, The Second Objection against such a Revelation, as contains matters which natural Reason cannot comprehend, is, to what purpose such a Revelation serves? what merit there can be in believing such Doctrines? and of what good use such a Faith can be to us? Serm. p. 2•.
2 dly, The Second Objection against such a Revelation, as contains matters which natural Reason cannot comprehend, is, to what purpose such a Revelation serves? what merit there can be in believing such Doctrines? and of what good use such a Faith can be to us? Sermon p. 2•.
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He represents me very ridiculously asserting, That we may as fully, and to as good purpose use every thing in the World without knowing its Nature, Vertues and Properties, as if we knew them;
He represents me very ridiculously asserting, That we may as Fully, and to as good purpose use every thing in the World without knowing its Nature, Virtues and Properties, as if we knew them;
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whereas I expresly assert, That we must first know, what things are, and what ends they serve (and the better we know this, to be sure the better) and then we know what use to make of them, without understanding the secret Mysteries of Nature.
whereas I expressly assert, That we must First know, what things Are, and what ends they serve (and the better we know this, to be sure the better) and then we know what use to make of them, without understanding the secret Mysteres of Nature.
That is, when by Experience and Observation, we know what things are good for, we know how to use them without understanding the secret Mysteries and Philosophy of Nature:
That is, when by Experience and Observation, we know what things Are good for, we know how to use them without understanding the secret Mysteres and Philosophy of Nature:
And thus I shew'd it was as to the Doctrine of the Trinity, and Incarnation, that how unaccountable soever these Mysteries be, it is the most useful and necessary Knowledge in the world.
And thus I showed it was as to the Doctrine of the Trinity, and Incarnation, that how unaccountable soever these Mysteres be, it is the most useful and necessary Knowledge in the world.
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To shew how much it became the Goodness of God to reveal these Mysteries of Salvati•n to us, I observed, That the lapsed state of Human Nature makes Supernatural Knowledge necessary:
To show how much it became the goodness of God to reveal these Mysteres of Salvati•n to us, I observed, That the lapsed state of Human Nature makes Supernatural Knowledge necessary:
Why Revelation or a •upernatural Knowledge is necessary? Here he had overshot himself, in allowing Supernatural Knowledge necessary, and therefore immediately qualifies it with, or however highly requisite, which declares this Socinian 's Opinion, That we might have been saved without the Knowledge of Christ or the Gospel-Revelation;
Why Revelation or a •upernatural Knowledge is necessary? Here he had overshot himself, in allowing Supernatural Knowledge necessary, and Therefore immediately Qualifies it with, or however highly requisite, which declares this Socinian is Opinion, That we might have been saved without the Knowledge of christ or the Gospel revelation;
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He adds the Reason why he says this is nothing to the purpose. The Obje•tion was concerning a Revelation and Faith, not intelligible, or not conceiveable;
He adds the Reason why he Says this is nothing to the purpose. The Obje•tion was Concerning a Revelation and Faith, not intelligible, or not conceivable;
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This is true, but there is a difference between Supernatural Knowledge, as opposed to Natural Knowledge, and Supernatural Revelation: Such things as Nature can teach us, may be supernaturally revealed,
This is true, but there is a difference between Supernatural Knowledge, as opposed to Natural Knowledge, and Supernatural Revelation: Such things as Nature can teach us, may be supernaturally revealed,
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Which is in plain English to say, That the Design of the Gospel-Revelation was not to teach us any thing beyond the Discovery or Comprehension of meer Natural Reason,
Which is in plain English to say, That the Design of the Gospel revelation was not to teach us any thing beyond the Discovery or Comprehension of mere Natural Reason,
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so the Greeks seek after wisdom, 1 Cor. 1.22. nothing would content them but some Philosophical Speculations, and Natural Proofs and Demonstrations of Faith;
so the Greeks seek After Wisdom, 1 Cor. 1.22. nothing would content them but Some Philosophical Speculations, and Natural Proofs and Demonstrations of Faith;
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For where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? for after that in the wisdom of God, the world by wisdom (by natural Reason and Philosophy) knew not God, it pleased God by the foolishness of preaching to save them that believe, 1 Cor. 1.20, 21. These are the men who rejected the Faith of Christ, of whom the Apostle here speaks,
For where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the Wisdom of this world? for After that in the Wisdom of God, the world by Wisdom (by natural Reason and Philosophy) knew not God, it pleased God by the foolishness of preaching to save them that believe, 1 Cor. 1.20, 21. These Are the men who rejected the Faith of christ, of whom the Apostle Here speaks,
or the whole Oeconomy of our Salvation, by the Incarnation, Death, Resurrection, Ascension, of Jesus Christ, the Eternal Son of God, which is the Subject of the Gospel-Revelation.
or the Whole Oeconomy of our Salvation, by the Incarnation, Death, Resurrection, Ascension, of jesus christ, the Eternal Son of God, which is the Subject of the Gospel revelation.
This he calls, The Wisdom of God in a Mystery, even the hidden Wisdom, which God ordained before the world to our glory, ver. 7. and what this is, immediately follows;
This he calls, The Wisdom of God in a Mystery, even the hidden Wisdom, which God ordained before the world to our glory, ver. 7. and what this is, immediately follows;
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and these are the things of the Spirit, which the natural Man, the vain Pretender to Reason and Philosophy, receiveth not. Now can any man desire a plainer Proof than this,
and these Are the things of the Spirit, which the natural Man, the vain Pretender to Reason and Philosophy, receives not. Now can any man desire a plainer Proof than this,
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how incompetent a Judge meer natural Reason is of the Mysteries of Faith, of the whole Oeconomy of Gospel-Grace? For what the natural Man does not receive, that meer natural Reason does not receive;
how incompetent a Judge mere natural Reason is of the Mysteres of Faith, of the Whole Oeconomy of Gospel-grace? For what the natural Man does not receive, that mere natural Reason does not receive;
that he had asserted before, but these words give a reason of the Infidelity of the Wise Men, the Scribes, the Disputers of this World, who rejected the Faith when it was preached to them by the Apostles;
that he had asserted before, but these words give a reason of the Infidelity of the Wise Men, the Scribes, the Disputers of this World, who rejected the Faith when it was preached to them by the Apostles;
Like the Philoso•hers of the Epicureans, and the Stoicks, who encountred St. Paul, when he preached at Athens; and some said, What will this babler say;
Like the Philoso•hers of the Epicureans, and the Stoics, who encountered Saint Paul, when he preached At Athens; and Some said, What will this babbler say;
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If then there be such Doctrines as these in the Gospel-Revelation, it is certain, it can be no O•jection against any Article of the Christian Faith, that meer natural Reason does not receive, approve, comprehend it,
If then there be such Doctrines as these in the Gospel revelation, it is certain, it can be no O•jection against any Article of the Christian Faith, that mere natural Reason does not receive, approve, comprehend it,
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for this proves that the Christian Church always believed them to be Gospel-Doctrines; and Infidels and Hereticks rejected them as incomprehensible, and inconceiveable, and absurd to Human Reason;
for this Proves that the Christian Church always believed them to be Gospel-Doctrines; and Infidels and Heretics rejected them as incomprehensible, and inconceiveable, and absurd to Human Reason;
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then it is certain, that is not the true Christian Faith which contains none of these Mysteries, none of this hidden Wisdom, none of these deep things of God.
then it is certain, that is not the true Christian Faith which contains none of these Mysteres, none of this hidden Wisdom, none of these deep things of God.
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Let the Socinian then tell us, What things there are in their Faith, which the Natural Man receiveth not, which are above the comprehension of meer Natural Reason:
Let the Socinian then tell us, What things there Are in their Faith, which the Natural Man receives not, which Are above the comprehension of mere Natural Reason:
But I must take notice of one thing more in these words, the reason why the natural man receiveth not the things of the Spirit of God, and cannot know them, viz. because they are spiritually discerned, NONLATINALPHABET, they are to be known and judged of only by Spiritual Arguments and Methods;
But I must take notice of one thing more in these words, the reason why the natural man receives not the things of the Spirit of God, and cannot know them, viz. Because they Are spiritually discerned,, they Are to be known and judged of only by Spiritual Arguments and Methods;
The Truth and Certainty of our Faith must be learnt, not from the Evidence of Natural Reason and Philosophy, which was the Evidence the Philosophers expected.
The Truth and Certainty of our Faith must be learned, not from the Evidence of Natural Reason and Philosophy, which was the Evidence the Philosophers expected.
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And the true Interpretation, and admirable Wisdom of these Divine Mysteries, must be spiritually discerned also. Which things also we speak not in the words which man's Wisdom teacheth;
And the true Interpretation, and admirable Wisdom of these Divine Mysteres, must be spiritually discerned also. Which things also we speak not in the words which Man's Wisdom Teaches;
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Spiritual things with Spiritual: This is a way of Learning which Natural Men despise, and therefore cannot know the things of the Spirit of God, which must be spiritually discerned.
Spiritual things with Spiritual: This is a Way of Learning which Natural Men despise, and Therefore cannot know the things of the Spirit of God, which must be spiritually discerned.
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All this I think abundantly proves that there are such Mysteries in the Christian Faith, as meer Natural Reason cannot discover, cannot prove, cannot receive and comprehend, cannot interpret;
All this I think abundantly Proves that there Are such Mysteres in the Christian Faith, as mere Natural Reason cannot discover, cannot prove, cannot receive and comprehend, cannot interpret;
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which shews what reason we have to distinguish betwen matters of pure Faith and Philosophy; and what danger there is of corrupting the Faith by Philosophy.
which shows what reason we have to distinguish between matters of pure Faith and Philosophy; and what danger there is of corrupting the Faith by Philosophy.
