ΛΟΓΟΥ ΘΡΗΣΚΕΙΑ: OR, A Seasonable Recommendation, and Defence OF REASON, In the Affairs of RELIGION; AGAINST Infidelity, Scepticism, and Fanaticisms of all sorts.  
LONDON, Printed by E. C. and A. C. for james Collins at the Kings-head 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, and favour to Religion; since hereby the very Foundations of the Christian Faith have been 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 Enthusiastic dreams, and unsound Doctrines, that have poisoned 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 Ruins; 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 Springhead of most of the waters of bitterness, and strife; and here the Fountain of the the great Deeps of Atheism, and Fanaticism, that are broken up upon us.  
And now, to dam up this source 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, profane, and irreligious. This I shall endeavour at this time; 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 Clergy; For 'tis from the Pulpit, Religion hath received those wounds through the sides of Reason; I do not say, and I do not think, It hath from yours; But we know, that indiscreet, and hot Preachers that had entertained 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 freegrace, and Faith, and zealously endeavoured to run it down, under the misapplied names of Vain Philosophy, Carnal Reasoning, and the wisdom of this world: And what hath been the Issue of those canting, we have sadly seen, and felt. So that, I think 'tis now the duty of all sober, and reasonable men to rise up against this spirit of Folly, and infatuation: and some thing I shall attempt at present, by showing, 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 intrinsic goodness in them, and were not acceptable now that their institution was determined. And the motives whereby he enforceth his exhortation 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 itself that he urgeth them to,— Which is your Reasonable Service.  
My business is with this latter, and I infer from it:  
That Religion is a reasonable thing.  
IN treating of this Proposition I shall 

(I.) State what I mean by Religion, and what by Reason.  
(II.) I shall demonstrate their harmony, and agreement.  
(III.) Indeaveur to disable the main Objections that are alleged 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 settling the distinct Notions of Religion, and Reason. We know there is nothing in any matter of enquiry, or debate that can be discovered, or determined till the Terms of the Question are explained, and their Notions settled. 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 men's 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 styled Reason on the other; 'Tis no wonder that such a Religion disclaims the use of Reason, or that such Reason is opposite to Religion. Therefore, in order to my showing the agreement between true Religion, and genuine Reason, I shall, with all that 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 ourselves. Religion then primarily consists in these, 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 duty, are called Principles of Religion. These are of two sorts, viz. Some are (1.) Fundamental, and Essential; others (2.) accessary and assisting. Fundamental is a Metaphor taken from the foundation of a building; upon which the Fabric 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 perfection. The belief of this, is absolutely necessary to all the parts of Religion.  
(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 encouraging, 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 to 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 encouraging 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 we shall stop? The sum is, Religion primarily is Duty; And duty is All that which God hath commanded 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 devout, 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 fixed, is, the proper Notion of Reason.  
For this you may please to 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 man's 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 duly 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 show 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 show 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; and (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 praesupposed 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 expressly declared by divine Testimony; As the Attributes of God; the Incarnation of his Son, and such like.  
(I.) For the former they 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, ver. 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 Glory of God, and the Firmament showeth his handy works. And again, Psal. 148.3. 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 acknowledgements. 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 testistimony of me; and if I had not done among them the works that no other man did they had had no sin, Joh. 15.24. 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 God's 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 show, 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 known 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 demonstrate 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, mixed and pure; The mixed 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 show briefly in the alleged instances.  

(1.) That the Divine Attributes are revealed in the Holy Oracles, 'tis clear; and they are deduced from Reason also; For 'tis 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 aught to be ascribed to the infinitely perfect Essence.  
(2.) That there is moral good▪ and evil, s 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 showing the Spirituality of our natures; and that it doth from the nature of Sense; and our perception of spiritual Being's, 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 mixed, 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 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 itself 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 Sunbeams.  
But though I have said, that Reason cannot of itself, 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 showing the manner how the thing is; or, if that cannot be done, by showing (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 show 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 than 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 as 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 than it doth the second by showing, that the Divine Nature is infinite, and our Conceptions very shallow, and finite; that 'tis therefore very unreasonable in us to endeavour to pry into the secrets of his Being, and 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, and therefore must not expect throughly to understand the deeper things of God; That God hath revealed those holy Mysteries unto us; and that 'tis 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 Volumn; and shows 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 God's revelation of things we cannot comprehend; as well as we do our senses about matters as little understood by us? 'Tis 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 shown 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 own, and acknowledge Reason.  
I 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 expostulates with their Reasons, Ezek. 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? Testify 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 between 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 Caesar's, and to God 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 Topics of Reason. From that which we call, a Majori ad Minus, from the greater to the less, john 13.14. He shows it to be the duty of his Disciples to serve their brethren in the meanest Offices, and to wash one another's feet, because he had washed theirs, Ver. 14. enforcing it by this consideration of reason; for the Servant is not greater than his Lord; Ver. 16 and useth the same, john 15.20. to show, 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 A 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 benign, 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 Fowls? 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 further in the same Argument by the consideration of God's clothing the Lilies, and makes the like inference from it, Ver. 28. If God so clothe the grass, how much more will he clothe you? And Mat. 12. He Reason's 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 then is a man better than a sheep? Ver. 12. Thus our Saviour used arguments of Reason.  
And the APOSTLES did so very frequently. St. Paul disproves Idolatry this way, Acts 17.29. Forasmuch then as we are the Offspring 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 Ver. 14 to ver. 19 And the whole Chapter contains Philosophical Reasoning either to prove, or illustrate the Resurrection; or to show the difference of glorified bodies, from these. And St. Peter, in his second Epistle, Chap. 2. shows, 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 own it; and use arguments from it, even in affairs 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, 'Tis alleged (1.) From 1 Cor. 1. where 'tis said, That God will destroy the wisdom of the wise, ver. 19 And the world by wisdom knew not God, ver. 21. And not many wise men after the flesh are called, ver. 26. And God chose the foolish things of this World to confound the wise, ver. 27. By which Expressions, of wisdom, and wise 'tis 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 Greeks; and the worldly Policy 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 asks in a way of Challenge, ver. 20. Where is the Scribe? And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that was skilled 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 of the Romans are included also, in this wisdom of this World, which the Apostle vilifies, there is cause to think from the sixth verse of the second Chapter, where he saith, He spoke not in the wisdom of the Princes of this World; And 'tis well known that Policy was Their most valued wisdom; Tu 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 Apostle sets at nought, in the beginning of this Epistle; Because they were very opposite to the simplicity, and holiness, self-denial, 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 ate 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 prepossessed 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 things foolishness; and which by God, is counted so itself. 1 Cor. 3.19. which place  
(3.) Is used as another Scripture against reason. The wisdom of this World is foolishness with God: But it can signify 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 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 'tis 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, profane, and vain babble, and oppositions of Science falsely so called, 2 Tim. 6.20. By all which, learned Interpreters understand the pretended knowledge, of which the Gnostics 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 'tis 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 fit to meddle in spiritual matters.  
To this I say, That Reason, as 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, when they are but the vain Images of our Fancies, or the false conclusions of ignorance, and mistake. If this be 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 falsehoods 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 misinterpret, 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 decried 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 'twill signify 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 God's 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 taken 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 signify either nothing at all, or very little, 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 madman, 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 itself, is the same all the world over, though men's 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 falsehoods pretend relation to it; or call themselves by that name. If so, farewell Religion too.  
But (4.) 'Tis Socinianism to plead for Reason in the affairs of Faith, and Religion.  
And I answer, 'Tis gross Phanaticism to plead against it. This name is properly applicable to the enemies of Reason; But the other of Socinianism is groundlessly 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 annihilation of the wicked after the day of judgement, are very obnoxious 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 alleged against them. 'Tis an easy, 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 allege Atheism, and tendency to Infidelity against the reverence, and use of Reason are disproved by my whole discourse: Which shows that the enemies of Reason most usually serve the ends of the Infidel, and the Atheist; when as a due use 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 infallible; 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 possible 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 duly conclude from either of them, is as certain, because whatever is drawn from any principle, was virtually contained in it.  
(2.) I infer, 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 enlightened 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 Hierocles spoke well, when he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; To be persuaded 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 God's veracity, and goodness, and that is an exercise of Faith. Thus Luke 12. The not belief of Reason, that suggests from God's clothing the Lilies, that He will provide for us, is made by our Saviour, a defect of Faith, ver. 28. O ye of little Faith! And for the other part, that Faith is an act of Reason, that is evident also; For, 'Tis the highest reason to believe in God revealing.  
(4.) No Principle of Reason contradicts 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 'tis 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 Fancy; 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 untie it by answering the Argument, and 'tis certain it may be fairly answered. For all Heretics argue either from false Principles, or fallaciously 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 falsehood 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 falsehood; and what is true in Divinity, cannot be false in Reason. 'Tis said indeed in the Talmud, If two Rabbins differ in Contradictories, yet both have their Opinions from Moses, and from God. But we are not obliged to such a nonsensical kind of Faith; And ought not to receive any thing as 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 Testament, and the New; and the Analogy of Reason is to be heeded also, because even that is 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 itself. For 'tis not faith, but vain credulity to believe every thing that pretends to be from God. So that we ought to ask ourselves a Reason▪ why we believe the Scripture to be the Revelation of God's 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 err 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 I believe, it is not from God; his veracity, and Authority is not concerned, since I am ready however to give a cheerful 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 men's conceptions; and some in ambiguous, and Enigmatical Phrases; which obscurities may occasion mistake in those, who are very ready to believe what ever God saith; and when they do, I should be loath to say that such err in Faith; Though those that wrest plain Texts to a compliance with their interests, and their Lusts, Though their affections may bring their judgements 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 shown, That Reason is another part of God's Word. And though the Scripture be sufficient 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 speculative remoter Doctrines may be true, but not Fundamental. For 'tis not agreeable to the goodness, or justice of God, that men's eternal interests should depend 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 better 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 Brethren of the CLERGY, (Those, I mean of the Younger sort, for I shall not presume 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 Party they did? I hope these things you have pondered, as you ought, and discern the consequent mischiefs: But yet, I shall beg leave to 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 Scepticism; and hath already brought in a flood of these upon us. For what advantage can the Atheist, and Infidel 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 Fancy, an ungrounded belief, stands but, till a disease, or a new conceit alter the Scene of imagination; and then down falls the Castle whose foundation was in the Air. 'Twas the charge of julian the Apostate against the Primitive Christians; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That their only wisdom was to believe; as if they had no ground for their Faith. And those that renounce, and decry Reason, justify julian in his charge. Thus Religion will have no bottom, but the Fancy of every one that professeth 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 Debauchees 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 Sceptics, 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 Heretics, and Enthusiasts have used against the Faith; and that which lays us open to infinite 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 decry It, to raise prejudice against the Catholic Faith; and elsewhere, Doctores vestri Hominem dialecticum fugiendum potius, & cavendum, quam refellendum censuerunt. The Ubiquitarians defend their Errors, by denying the judgement 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 cries against Reason; and the Lunatics 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 men's Fancies 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 nonsense; This would disparage the darlings of the brain, and cool the pleasant heats of kindled Imagination: And therefore Reason must be decried, because an enemy to madness; and Fancy 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 than 'twas fit to be believed, when 'twas impossible to be proved, or understood. The way to be a Christian is first to be a Brute; and to be a true Believer, in this Divinity, is to be fit for 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 dreamed; 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 sucked 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 nonsense, in the clothing 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 Fantastic trash, spiritualised into an heap of vapours, and form 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 Heretics, (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 against Transubstantiation, or any other Article of their new Faith; but point-blank to deny whatever Reason saith, in such matters. And he affirms 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 Catholic Faith; and therefore not to be heeded. This man speaks out, and affirms directly, and boldly, what the other enemies of Reason imply; but will not own. This is a Method to destroy Heretics 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, privileged by the King of Spain, approved by Cardinals, Archbishops, Bishops, and all the gallic 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 Heretics. 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 vilify, 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 irreprovable for us to give up our understandings 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 allege Consequences from Scripture against any of their Articles, though never so contrary to the Holy Oracles? How easily may They rejoin, 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 grossly contradict ourselves in most of our disputes against the Romanists: And we are very disingenuous in our dealings, while we use Reason against them, and deny It, when 'tis urged against ourselves by another sort of Adversaries: which implies, that when we say, Reason is not to be heard, we mean, 'Tis 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 humoursome, and partial; or, 'tis a direct yielding up ourselves to our enemies, and doing that ourselves, which is the only thing They desire▪ to undo us, and to promote their own interests upon our Ruins.  
And thus, My Brethrens, 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 entreat 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 Canting. 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 heard, and tie 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, 'twill be impossible for sober men to have any success in their endeavours to convince them.  
These things I doubt not but you discern, 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 persuade them to speak better sense, is to desire them to hold their peace; which of all things they hate most▪ But I hope there are 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 Fancy, and Faction, which otherwise would go out of themselves. But I let them pass, and conclude with a short Advice to the People.  
I HAVE in the foregoing Discourse shown, with all the plainness, and perspicuity, that I could, the fair agreement between Reason, and Religion; and the mischiefs that arise from the opinion that sets them at odds. If what I have said be not clear to your minds, 'tis because I could not help it: All Subjects are not capable of being made alike plain to all Capacities; I have all along designed distinct speaking, and have (as much as I could) avoided mixture of Languages, and Terms of Art, that so you might apprehend that, in which I take you to be much concerned, though I chiefly intended the Discourse for my Reverend Brethren the Clergy, who I doubt not apprehend it fully.  
What I have more to say to YOU is, That you would beware of those Teachers that rail against Reason; For either they know not what they say; or have a design to abuse you. Instead of harkening to such, Endeavour to be informed of the Reason of your Faith, and Hope: For we are fallen into times, in which you will have frequent occasion to use it: And That faith which is reasonable will not make you ashamed; and that hope which is well grounded will not disappoint you; But the end of such an hope, will be the satisfaction of your desires, in the day of your expectations; And the end of such a faith, the Salvation of your souls in the day of the Lord jesus. To whom, with God the Father, and God the Holy Ghost, be ascribed all Glory, and Adoration henceforth, and for ever.  
FINIS.