SECT. I.

THe FIRST contains two things, viz. That God is [Page 6] to be praised; and particularly for his Works. The former is the constant voice of Scripture, and Universal Nature; He is wor [...]y to be praised, saith the Kingly Pro­phet, 2 Sam. xxii. 4. Greatly to be praised, saith the same Royal Saint, 1 Chron. xvi. 25. We are to offer him the sacrifice of praise, Heb. xiii. 15. And are encouraged to do so, because, It is good to sing praises; and praise is comely for the upright, Psalm cxlvii. and Psalm xxxiii. To recite all the particu­lar recommends and commands of this duty were endless, I only mention the next to my thoughts, and adde,

That Nature saith the same, That praise is the tribute that is due to the Author of our beings; And we can offer him nothing less, [Page 7] and in a manner nothing else. All the world have been unanimous in this, and the rudest part of man­kind, have owned the dueness of praise and devout acknowledg­ment.

And (II.) the other branch is as clear, That God is to be praised par­ticularly for his Works; For in these we have very full discoveries of his Perfections, and his Mercies, the most proper subjects for our praises. But here I must be more large, and therefore propose the following things to be consider'd.

(I.) When God himself would represent his own Magnificenc [...] and Glory, he directs us to his Works. He illustrates his Great­ness to Job, by instancing the wonders of his Creatures: Among whom we are sent to the Earth, [Page 8] and Ocean, to the Clouds, and rain, to the light, and heavenly influ­ence, to Behemoth, and Leviathan, to the Ostrich, and the Eagle; and the other furniture of Land, and Air, and Seas, in the 4 last Chap­ters of that Book; in all these are the marks of his Glory, and his Greatness, and they are no less so of his Wisdom, and his Goodness; For in wisdom he hath made them all, Psal. civ. and the Earth is full of his goodness, Psal. cxix. 54.

SECT. II.

AND again (II.) when de­vout and holy men would quicken their own souls, and those of others, to praise him, they use the same method, and send abroad their thoughts among the Creatures [Page 9] to gather instances of acknow­ledgment. Thus Elihu in Job magnifieth his Power by the light­ning, and Thunder, by the Snow, and Rain, by the whirlwinds of the North, and Cold of the South, and calls upon his afflicted friend to remember to magnifie his Works that men behold; and again bids him stand still, and consider the wondrous Works of God, Job xxxvi. and xxxvii. Chapters. And the Psalmist upon the same account urgeth his soul to bless his Maker for his Majesty, and Honour dis­closed in the natural wonders of the heavens, and earth, the winds, and waters, the springs, and grass, the Trees, and Hills, Psalm civ. throughout, and he gives particu­lar thanks again, cxxxvi. Psalm, for the discoveries of the Divine [Page 10] wisdom, and mercy in the same in­stances of his providence and pow­er; which he further celebrates by calling upon the noblest of ina­nimates to praise him. Psal. cxlviii. Praise him Sun and Moon, praise him ô ye Stars and Light; which creatures of his, though they are not able to sing Hallelujahs, and so vocally to rehearse his praise, yet they afford glorious matter for grateful and triumphant songs, and by their beauty, and their order excite those that study, and observe them, to adore, and glorifie their Maker. And therefore the Pro­phet runs on further into an ag­gregation of more particulars, of Fire, and Hail, Storms, and Va­pours, Mountains, and Cedars, Beasts, and Fouls, and creeping things; all which in the same Di­vin [...] [Page 11] Canticle are summon'd to praise him, that is, we are required to use them as the matter, and occa­sions of holy Eucharist, and thanks­giving. To these I adde,

(III.) That God was pleased to sanctifie a solemn day for the cele­bration of his Works. He appoint­ed a Sabbath for rest, and contem­plation to himself, and for praise and acknowledgment to us; and his making Heaven, and Earth, the Sea, and all that in them is, is intimated in the Commandment, as the reason of the consecration of that Day; which was observed upon that ac­count among the Jews; and the devout Christians of eldest times kept the same in memory of Gods Creation after the institution of the other Sabbath. This I take to be enough for the first Proposition, [Page 12] viz. That God is to be praised for his Works. I descend to the second, which is,

SECT. III.

(II.) THat his Works are to be studied by those that would praise him for them. We are commanded to sing praises with understanding, Psal. xl. 7. and the offering he requires, is that of a reasonable service. His Works receive but little glory from the rude wonder of the ignorant; and there is no wise man that values the applauses of a blind admiration. No one can give God the Glory of his Providences, that lets them pass by him unobserv'd; nor can he render due acknowledgments to his word, that doth not search the [Page 13] Scriptures: 'Tis alike impossible to praise the Almighty, as we ought, for his Works, while we carelesly regard them. We are commanded to search for wisdom, as for hidden Treasure. It lies not exposed in the common ways; and the chief wonders of divine art, and good­ness are not on the surface of things, layed open to every careless eye. The Tribute of praise that we owe our Maker, is not a formal, slight confession that his works are wonderful, and glorious; but such an acknowledgment as proceeds from deep observation, and ac­quaintance with them. And though our profoundest study, and in­qu [...]ies cannot unriddle all the mysteries of Nature, yet do they still discover new motives to devout admiration, and new objects for [Page 14] our loudest praises. Thus briefly of the second Proposition also, viz. That Gods Works are to be studied by those that would praise him for them. From these I now advance to the Third, which will require more thoughts, and it is,

SECT. IV.

(III.) THat the study of na­ture and Gods works is very serviceable to Re­ligion. We commonly believe that the glory of God is the end of this; we say 'tis his, and we know 'tis ours; and the divine glory is writ upon his Creatures; the more we study them, the better we un­derstand those characters, the bet­ter we read his Glory, and the more fit are we to celebrate, and pro­claim [Page 15] it. Thus the knowledge of God's Works promotes the end of Religion.

And it disposeth us to it, by keeping the soul under a continu­al sense of God. He that conver­seth with his works, finds in all things the clear stamps of infinite benignity, and wisdom; he perceives the divine art in all the turnings, and varieties of nature, and divine goodness in that. He observes God in the colour of every flower, in every fi [...]re of a plant, in every limb of an insect, in every drop of dew. He meets him in all things, and sees▪ all things are his, and hath an ad­vantage hereby to be instructed how to use them, as our Makers, not ours, with reverence, and thanksgiving, with an eye to his glory, and an aim at his enjoyment. [Page 16] This is the genuine tendency of the knowledge of nature; if it be a­bused to different, and contrary purposes, Natural wisdom is not in fault, but he that turns this excel­lent instrument of Religion, upon it self. But that better use may be made of it; and by some is, will appear by considering particular­ly how acquaintance with nature as­sists RELIGION against its greatest Enemies, which are Athe­ism, Sadducism, Superstition, Enthusiasm, and the Humour of disputing.

SECT. I.

FOr the First, Atheism, I reckon thus, the deeper insight any man hath into the affairs of nature, the more he discovers of the accurateness, and Art that is in [Page 18] the contexture of things. For the works of God are not like the com­positions of fancy, or the Tricks of Juglers, that will not bear the light of a strict scrutiny; but their exactness is honour'd by severity of inspection; and he admires most, that knows most; since the insides and remotest recesses of things have the clearest strokes of inimitable wisdom on them, and the artifice is more in the wheel-work, then in the case. For if we look upon any of the works of Nature through a magnifying glass that makes deep discoveries, we find still more beau­ty, and more uniformity of contri­vance; whereas if we survey the most curious piece of humane in­genuity by that glass, it will disco­ver to us numerous flaws, defor­mities and imperfections in our most [Page 19] elegant mechanicks: Hence I ga­ther, That the study of God's works shewing us more of the riches of nature, opens there by a fairer pros­pect of those treasures of wisdom that are lodged within it; and so furnisheth us with deeper sences, and more arguments, and clearer convictions of the existence of an infinitely intelligent being, that con­trived it in so harmonious, and asto­nishing an order.

So that if any are so brutish, as not to acknowledge him upon the view of the meer external frame of the Universe, they must yet fall down before the evidence, when Philosophy hath opened the cabi­net, and led them into the Jewel­house, and shewn them the splendid and artful variety that is there. Thus though the obvious Firma­ment, [Page 20] and the motions of the Sun, and Stars, the ordinary vicissitudes of seasons, and productions of things, the visible beauty of the great world, and the appearing va­riety, and fitness of those parts that make up the little one, our selves, could scarce secure Galen [...]rom the danger of being an A [...]st: Yet when he pryed further by [...]mi­cal enquiries, and sa [...] the wonder­ful diversity, ap [...]ness, and order of the minutest strings, pipes, and passages that are in the inward fa­brick; He could not ab [...]ain from the devoutness of an anthem of acknowledgment. And that the real knowledge of nature leads us by the hand to the cons [...] of its Author, is taught us by the Holy Pen-man, who saith, that the visi­ll [...] things of the Creation declare [Page 21] him. The plebeian and obvious world no doubt doth, but the Phi­losophical much more. So that whosoever saith, that inquiry into nature, and Gods works leads to a­ny degree of Atheism, gives great ground of suspicion that himself is an Atheist; or that he is that o­ther thing, that the Royal Psalmist calls him, that saith in his heart there is no God. For either he ac­knowledgeth the art, and exact­ness of the works of nature; or he doth not; if not, he disparageth the divine Architect, and disables the chief argument of his existence: If he doth, and yet assirms that the knowledge of it leads to Athe­ism, he saith he knows not what, and in [...]ct this, That the sight of the order, and method of a regular and beautiful contrivance tends to [Page 22] perswade that chance, and fortune was the Author.

SECT. II.

BUt I remember I have dis­cours'd of this elsewhere, and what I have said for Philosophy in general from it's tendency to de­vout acknowledgments, is not so true of any as of the experimental and mechanick. For the Physio­logy of the modern peripatetick schools creates notions, and turns nature into words of second inten­tion, but discovers little of its real beauty, and harmonious contri­vance; so that God hath no Glory from it; nor men any argument of his wisdom, or existence. And for the Metaphysical proofs, they are for the most part deep, and nice, [Page 23] subject to evasions, and turns of wit, and not so generally perswa­sive, as those drawn from the plain, and sensible Topicks, which the ex­perimental Philosophy inlargeth, and illustrates.

This then gives the grand, and most convictive assurance of the being of God, and acquaintance with this kind of learning furnishet [...] us with the best weapons todefend it. For the modern Atheists are pretenders to the mechanick prin­ciples, and their pretensions cannot be shamed, or defeated by any so well, as by those who throughly un­derstand them. These indeed per­ceive sometimes that there is only nature in some things that are ta­ken to be supernatural and mira­culous, and the shallow naturalist sees no further, and therefore rests [Page 24] in nature; But the deep Philoso­pher shews the vanity, and unrea­sonableness of taking up so short; and discovers infinite wisdom at the end of the chain of causes. I say, if we know no further then occult Qualities, Elements, Heavenly In­fluences, and Forms, we shall never be able to disprove a Mechanick Atheist, but the more we under­stand of the Laws of matter and motion, the more shall we discern the necessity of a wise mind to order the blind, and insensible matter, and to direct the original motions; without the conduct of which, the universe could have been nothing but a mighty Chaos, and mis [...]n mass of everlasting confusions, and disorders. This of the FIRST, viz. That the knowledge of na­ture serves Religion against A­theism, [Page 25] and that it doth also,

SECT. I.

(II.) AGainst Sadducism. 'Tis well known that [Page 26] the Sadduces denyed the existence of Spirits, and Immortality of souls; And the Heresie is sadly receiv'd in our days.

What a Spirit is; and whether there be Spirits, or not; are que­stions that appertain to the disqui­sition of Philosophy. The Holy Scripture, that condescends to the plain capacities of men, useth the word spirit commonly for the more subtile, and invisible bodies, and 'twil be difficult from thence to fetch a demonstrative proof of Spi­rits, in the strict notion. That there are Angels, and Souls which are purer then these gross bodies, may no doubt be concluded from thence; But whether these are only a finer sort of matter, or a different kind of beings, cannot, I think, be determin'd by any thing deliver'd [Page 27] in the divine Oracles. The In­quiry therefore belongs to Philo­sophy, which, from divers operati­ons in our own Souls concludes, That there is a sort of beings which are not matter or body, viz. being self-motive, penetrable, and indivisible; Attributes directly contrary to those of matter, which is impenetrable, divisible, and void of self-motion. By these properties, respectively, the distinct nature of spirit and body is known, and by the same, that there are spirits, in the strictest s [...]nce, as well as corpo­ral beings.

Now by stating the nature, and proving the existence of spirits a very considerable service is done to Religion: For hereby our notion of the adorable Deity is freed from all material grosness, in [Page 28] which way those must conceive him, that acknowledge nothing but body in the world, which certainly is a very great dis-interest to his Glory, and suggests very unbe­coming thoughts of him. And by the due stating of the Notion of a spirit, that silly conceit of the Souls Traduction is over [...]hrown, which either ariseth from direct Sadducism, or a defect in Philoso­phy. Hereby our Immortality is un­dermined, and dangerously expo­sed. But due Philosophical dis­quisition will set us [...]ight in the Theory.

For the former of the mention'd errours, the Anthropomorphite do­ctrines, that make God himself a corporeal substance, they cannot be disproved but by the use of the principles of Philosophy; since let [Page 29] us bring what Arguments we can from the Scriptures, which speak of the Perfection, Infinity, Immen­sity, Wisdom, and other Attributes of God, all these no doubt will be granted; but the Quaery will be whether all may not belong to a material Being; a question which Philosophy resolves; and there is no other way to search deep into this matter, but by it's aids.

So likewise as to the Traduction of the Soul; The Arguments from Scripture against it are very gene­ral, yea many exp [...]ions there, [...] at [...]irst [...]ght to look that way. And therefore this other help, Phi­losophy, must be used here also; and by the distinct representation which it gives of the nature of spirit, and matter, and of the opera­tions that appertain to each, this er­rour [Page 30] is effectually confuted; which it cannot be by any other course of procedure.

This Philosophy befriends us against Sadducism in the first branch of it, as it explodes the be­ing of Spirits.

SECT. II.

THE other is, the denyal of the Immortality of our Souls; The establishment of this likewise, the Students of Philosophy and Gods Works in all Ages have at­tempted, and they have prov'd it by the Philosophical considerati­ons of the nature of sense; the quickness of imagination; the spiri­tuality of the understanding; the fre­dom of the will, from these they in­fer, that the Soul is immaterial, and [Page 31] from thence, that it is immortal; which Arguments are some of the most demonstrative and cogent that th [...] meer reasons of men can use; but cannot be manag'd, nor under­stood but by those, that are in­structed in Philosophy, and Na­ture.

I confess there are other demon­strations of our Immortality, for the plain understandings that cannot reach those heights. The Scripture gives clear evidence, and that of the resurrection of the holy Jesus, is palpable: But yet the Philosophi­cal proofs are of great use, and serve for the conviction of the In­fidel, with whom the other induce­ments are nothing; and the deeper knowledge of things is necessary to defend this great Article of Re­ligion against these, since they al­ledge [Page 32] a sort of reason to prove the soul to be mortal, that cannot be confuted but by a reason instruct­ed in the Observations of nature.

For the modern Sadduce pretends that all things we do, are performed by meer matter, and motion, and cons [...]quently that there is no such thing as an immaterial being: and therefore that when our bodies are dissolv'd, the man is lost, and our Souls are nothing; which dismal conclusion is true, and certain, if there be nothing in us but matter, and the results of motion; and those that converse but little with nature, understand little what may be done by these; and so cannot be so well assured that the elevations, mixtures, and combinations of them cannot be at last improv'd so far, as to make a sensible, reasoning be­ing; [Page 33] nor are they well able to dis­prove one, that affirms that they actually are so: whereas be that hath much inquired into the works of God, and nature, gains a clear sight of what matter can perform, and gets more, and stronger Argu­ments to convince him, that it's modifications, and changes cannot amount to perception and sense; since in all it's varieties, and high­est exaltations he [...]inds no specimens of such powers.

And though, I confess, that all Mechanick inquirers make not this use of their inquisitions and disco­veries; yet that is not the fault of the method, but of the men; and those that have gone to the great­est height in that way, have rece­ded furthest from the Sadducean Principles. Among such, I sup­pose, [Page 34] I may be allowed to reckon the noble Renatus Des-Cartes; And his Metaphysicks and notions of Immaterial beings, are removed at the greatest distance from all Corporeal affections; which I men­tion not to signi [...]ie my adherence to those Principles; but for an In­stance, to shew, how that deep converse with matter, and know­ledge of its operations, removes the mind far off from the belief of those high effects which some a­scribe to Corporeal motions; and from all suppositions of the Souls being bodily, and material.

SECT. III.

THus Philosophy is an excel­lent Antidote against Sad­ducism, in both the main branches of it. But then I must confess al­so, that the Philosophy of the late Peripatetick Writers doth rather contribute assistance to it, then over­throw this dangerous Insidelity, I mean in what it teacheth concern­ing substantial Forms, which I fear tends to the dis-abling all Philoso­phical evidence of the Immortality of our Souls. For these Peripate­ticks make their Forms, a kind of medium between Body, and Spirit; Beings, that depend upon matter, are educed from it, and perish when they cease to inform it; But yet [...]rm, that they are not material [Page 36] in their constitution and Essence. Such Forms those Philosophers as­sign to all bodies, and teach, that the noblest sort of them are sen­sitive, and perceptive, which are the Souls of Brutes.

If this be so, that Beings which are not spirits, but corruptible de­pendants upon matter, may be en­dowed with animadversion, and sence; what Arguments then have we to shew, that they may not have Reason also, which is but an im­provement, and higher degree of simple perception? 'Tis as hard to be apprehended how any of the re [...]s of matter, should perceive; as how they should joyn their per­ceptions into reasonings, and the same Propositions that prove the possibility of one, prove both; so th [...]t those who a [...]rm that beasts al­so [Page 37] are in a degree reasonable, speak very consonantly to those Prin­ciples.

If then, such material, corrupti­ble Forms as the Peripateticks de­scribe, are sufficient for all the acti­ons and perceptions of beasts, I know not which way to go about to demonstrate that a more elevated sort of them may not suffice for the reasonings of men. To urge the Topicks of proof I mention'd, from Notions, Compositions, Dedu­ctions, and the like, which are al­ledged to prove our Souls Imma­terial; I say to plead these, will sig­ni [...]e nothing, but this, That hu­mane Souls are no portions of mat­ter, nor corporeal in their make, and formal Essence; But how will they evince, that they are not educed from it, depend not on matter, and [Page 38] shall not perish in the ruines of their bodies. Certainly all those Ar­guments that are brought for our Immortality, are in this way perfect­ly disabled. For all that we can say, will prove but this, That the Soul is no body, or part of m [...]; but this will amount to no evi­dence, if there are a middle kind of Essences, that are not corporeal, and yet mortal.

So that when I say, that Philo­sophy serves Religion against Sad­ducism, I would not be understood to mean the Peripatetick [...]ypothe­seis; but that Philosophy which is grounded upon acquaintance with real Nature. [...], [...]y leaving this whole [...] [...] of beings out of it▪s accounts, ( [...] [...]ings for which there is no shadow of ground from Reason, or Nature, [Page 39] but plentiful evidence of their non-existence from both) disap­points the Sadduce of the advan­tage he hath from this needless, and precarious principle. And by dividing all substances into body and spirit, without the admission of middle natures, the Real Philo­sophy gives demonstrative force to those Arguments for our Im­mortality, that prove our souls are not bodys; and so Sadducism is ruined by it.

These things I have thought fit to advertise, not out of design to carp at any particular way of Philosophy, but for the security of my discourse. And though I have made a little bold with the Peripateticks here, yet the great name of Aristotle, to which they pretend, is not concerned; for I [Page 40] am convinc'd that he taught no such doctrine of substantial Forms, as his later Sectators, and Interpre­ters have put upon him; who in­deed have depraved, and corrupt­ed his sense, almost in the whole body of his Principles; and have presented the world with their own fancies, instead of the genu­ine doctrines of that Philosopher.

But I proceed.

SECT. I.

(III.) THE Real Philosophy, that inquires into Gods [Page 42] Works, assists Religion against Su­perstition, another of its mortal Enemies. That I may prove this, it must be premised,

That Superstition consists, either in bestowing Religious valuation on things, in which there is no good; or fearing those, in which there is no hurt. So that this Folly ex­presseth it self one while in doting upon opinions, as Fundamentals of Faith; and Idolizing the little models of fancy, for divine institu­tions. And then it runs away a­fraid of harmless, indi [...]erent ap­pointments, and looks pale upon the appearance of any unusual ef­fect of nature. It tells ominous sto­ries of every meteor of the night; and makes sad interpretations of each unwonted accident. All which are the products of ignorance, and a [Page 43] narrow mind, which defeat the de­sign of Religion that would make us of a free, manly, and generous spirit; and indeed represent Chri­stianity as if it were a fond, sneak­ing, weak, peevish thing, that emas­culates mens understandings, makes them amorous of toys, & keeps them under the servility of childish [...]ars; so that hereby it is exposed to the distrust of larger minds, and to the scorn of Atheists; These and many more are the mischiess of Supersti­tion, as we have sadly seen.

Now against this evil Spirit, and its Influences, the Real, experi­mental Philosophy is one of the be [...] securities in the world. For by a generous, and open inquiry in the great Field of nature, mens minds are enlarged, and taken off from all fond adherences to th [...]ir [Page 44] private sentiments. They are taught by it, that certainty is not in many things; and that the most valuable knowledge is the practi­cal; By which means they will find themselves disposed to more indifferency towards those petty no­tions in which they were before apt to place a great deal of Reli­gion; and so to reckon, that that which will signifie lies in the few, certain, operative principles of the Gospel; and a life suitable to such a Faith; not in doting upon questi­ons, and speculations that engender strife; and thus the Modern, ex­perimental Philosophy of Gods Works, is a remedy against [...]he no­tional superstition (as I may call it) which hath been, and is so fatal to Religion, and the peace of man­kind.

[Page 45]Besides which, by making the mind great, this knowledge deli­vers it from fondness on small cir­cumstances, and imaginary models; and from little scrupulosities about things indifferent, which usually disquiet in narrow and contracted minds. And I have known divers, whom Philosophy, and not disputes, hath cured of this malady. And indeed that remedy is the best, and most effectual, that alters the Crasis and disposition of the mind; For 'tis suteableness to that, which makes the way to mens judgments, and setles them in their perswasi­ons. There are few that hold their opinions by Arguments, and dry reasonings, but by congru [...]y to the understanding, and conse­quently by relish in the a [...]ctions: so that seldom any thing [...] our [Page 46] intellectual diseases throughly, but what changes these. This I dare affirm, that the Free, experimental Philosophy will do to purpose, by giving the mind another tincture, and introducing a sounder habit, which by degrees will at last abso­lutely repel all the little maligni­ties, and setle it in a strong and manly temperament, that will ma­ster, and cast out idle dotages, and effeminate Fears.

The Truth is, This world is a very Bedlam, and he that would cure Madmen, must not attempt it by reasoning, or indeavour to shew the absurdity of their conceits; but such a course must be taken, as may restore the mind to a right Crasis, and that when 'tis essected, will reduce, and rectisie the extra­vagances of the distemper'd [Page 47] brain, which disputes, and opposi­tions will but inslame, and make worse. Thus for instance, when frantick persons are fond of Fea­thers, and mightily taken with the employment of picking Straws, 'twould signisie very little, to re­present to them the vanity of the objects of their delights; and when the Melancholido was afraid to sit down for fear of being broken, supposing himself made of Glass, it had been to little purpose to have declared to him the ridicu­lousness of his fears; the disposition of the head was to be alter'd, be­fore the particular phrensie could be cured.

'Tis too evident how just this is in the application to the pre­sent Age; Superstitions fondness, and fears are a real degree of mad­ness. [Page 48] And though I cannot say that Philosophy must be the only Catholick way of cure (for of this, the far greatest part of men is abso­lutely incapable) yet this I do, that 'tis a remedy for those that are strong enough to take it: And the rest must be helped by that, which changeth the genius, which cannot ordinarily be done by any thing that opposeth the particular fancy.

SECT. II.

HOwever I must say, that the sort of Superstition which is yet behind in my account, and con­sists in the causless fear of some ex­traordinaries, in accident, or nature, is directly cured by that Philoso­phy which gives fair likely-hoods of their causes; and clearly shews that [Page 49] there is nothing in them supernatu­ral; the light of the day drives a­way the Mormo's, and vain images that fancy forms in obscure shades, and darkness. Thus particularly the modern doctrine of Comets, which have been always great bugs to the guilty, and timorous world, hath rescued Philosophers from the trouble of dreadful presages, and the mischievous consequences that arise from those superstiti­ous abodings. For whatever the casual coincidencies may be be­tween those Phaenomena, and the direful events, that are sometimes observed closely to attend them (which, as my Lord Bacon truly notes, are observ'd when they hit, not when they miss) I say, not­withstanding these, the real, expe­rimental Philosophy makes it ap­pear, [Page 50] that they are heavenly Bodies, far above all the regions of va­pours, in which we are not con­cerned; and so they are neither the signs, nor the causes of our mischiefs.

For the other little things which afford matter for the Tales about Prodigies, and other ominous ap­pearings, the knowledge of nature, by exciting worthy, & magnificent conceptions of the God of Nature; cures that blasphemous abuse of the adorable majesty, whereby foolish men attribute every trivial ev [...]nt that may serve their turns against those they hate, to his immediate, extraordinary interposal. For 'tis ignorance of God and his works that disposeth men to absurd, ridi­culous surmises, uncharitable cen­sures, seditious m [...]chinations; and [Page 51] so, to thoughts that are prejudicial to the Glory of God, the interests of Religion, and the security of Go­vernment; to that justice and cha­rity we owe to others, and the hap­piness, and the love of our selves. To which I adde,

That this kind of Superstition is a relique of Pagan ignorance, which made men look on Thunder, Eclipses, Earthquakes, and all the more terrifying Phaenomena of na­ture, as the immediate effects of powers supernatural; and to judge events by flights of birds, and gar­bages of cattel, by the accidental occursions of this creature, and a­nother, and almost every casual oc­currence. But these particulars have been most ingeniously repre­sented, and reproved in a late very elegant discourse about Prodigies; [Page 52] And though I do not acquiesce in the design of that excellently penn'd Book, which is to discredit, and take away all kinds of presages. Yet I think it hath done rarely well, so far as it discovers the folly and mischiefs of that ignorant, and su­perstitious spi [...]it, that mak [...]s every thing a Prodigy. And with such apprehensions as these the know­ledge of nature sills the mind that is instructed in it.

And there is no doubt but that the Antipathy the Real P [...]ilosophy hath to all the kinds of Superstiti­on, is one cause why zealous igno­rance brands those researches wi [...]h the mark of A [...]heism. For Super­stitious folly adop [...]s those paultry trifles, which Philosophy con­temns and reproves, into the Fa­mily of Religion, and therefore stig­matizeth [Page 53] those that despise them, as enemies to Faith and Piety. So it fared with some of the bravest spirits of antient times, who have had the black character [...]ixt upon their great and worthy names on­ly for their oppositions of the foolish Rites and Idolatries of the vulgar Heathen. We know the case of Socrates. And as to the in­terest of their names, that of Anaxa­goras, Theodorus, Protagoras, and Epicurus, was much worse; the cau [...]ess insamy coming down the stream as far as the last Ages. Since then, we know who was an Here­ti [...]k for saying there were Ant [...]po­des; and a Pope was taken for a Conjurer for being a Mathematici­an; yea those noble Sciences were counted diabolical; and even the sacred language could searce e­scape [Page 54] the suspicion. In later times Galilaeo fell into the Inquisition for the discoveries of his Telescopes; and Campanella could not en­deavour to assert, and vindicate the Freedom of his mind, without losing that of his external person. I might come nearer to our days, and knowledge: Gothick barba­rity, and the spirit of the Inquisition is not quite worn out of the Refor­mation; Though the best on't is, it ordinarily remains but among the scum, and dregs of men: And no one is either less Religious, or less wise for being accounted an A [...]eist by the Rabble. But where ever the knowledge of Na [...]ure, and Gods works hath in any degree ob­ [...]ain'd, those vile Superstitions have been despised, and put to an infa­mous flight. But to take another s [...]ep.

SECT. I.

(IV.) THE Real Philosophy, and knowledge of Gods works, serves Religion against Enthusiasm, another of its dead­ly enemies. Now Enthusiasm is a false conceit of inspiration; and all the bold and mistaken pretensions to the Spirit in our days, are of this sort. What particularly Religion hath suffer'd from it, would be too long to describe upon this occasi­on; It will be [...] to say, in an Age that hath so much and such sad experience of it, that Enthu­siasm,

(I.) By crying up the ex [...]s, and diseases of Imagination for the greatest height of godliness.

And (II.) By the disparage­ment [Page 57] of sober Reason, as an enemy to the Principles of Faith; I say, by these two ways it hath in [...]o­duc'd a Religion that is Phantasti­cal, and made way for all imagina­ble follies, and even Atheism it self.

For the [...]rst of these in order; The real knowledge of Nature de­tects the dangerous imposture, by shewing, what strange things may be effected by no diviner a cause, then a strong fancy impregnated by Heated Melancholy; For this some­times warms the brain to a degree that makes it very active, and ima­ginative, full of odde thoughts, and unexpected suggestions; so tha [...] if the Temper determine the imagi­nation to Religion, it flies at high things, at interpretations of derk and Prophetick Scriptures; at pre­dictions [Page 58] of future events, and my­sterious discoveries, which the man expresseth fluently, and boldly, with a peculiar and pathetick elo­quence; And now these preg­nances being not ordinary, but much beyond the usual tone, and temper of the Enthusiast; and he having heard great things of the spirits immediate motions and in­spirations, cannot well fail of be­lieving himself inspired, and of in­titling all the excursions of his fancy to the immediate actings of the Holy Ghost: which thoughts by th [...] help of natural pride, and self-love, will work also exceed­ingly upon the heightned affecti­ons, and they upon the body so far, as to cast it sometimes into rap­tures, extasies, and deliquiums of sense, in which every dream is ta­ken [Page 59] for a Prophecy, every image of the fancy for a vision, and all the glarings of the imagination, for new Lights, and Revelations.

Thus have our Modern Pro­phets been inspired, who yet are not to be reckon'd Hypocritical Impostors, for they infinitely be­lieve themselves, and the strength of their highly invigorated fan­cies shuts out the sober light of Reason that should dis-abuse them, as sleep doth that of our ex­ternal senses in our dreams. And which is worse, the silly people that understand not nature, but are apt to take every thing that is vehement to be sacred, are easily deceived into the belief of those pretensions; and thus diseases have been worship'd for Religion. This account the Philosophy of humane [Page 60] Nature gives of that by which the world hath been so sadly couz­ned, as hath been largely repre­sented by a modern Philosophical Divine.

And when we cast our eyes a­broad into the wide world, we see, that those glorious things are no more, then what hath been done by the Exstatick Priests of the Heathen Oracles, and the Madmen of all Religions; by Sybils, Luna­ticks, Poets, Dreamers, and Abrep­titious persons of all sorts: And we see daily to what degrees of elevation excess of drinking will heighten the brain, making some witty, nimble, and eloquent, much beyond the ordinary siz [...] of their parts, and ingenuity; and inclin­ing others to be hugely devout, who usually have no great sense [Page 61] of Religion; As I knew one, who would pray rap [...]urously when he was drunk, but at other times was a moping sott, and could scarce speak sense.

Thus also some kinds of mad­ness, diseases, accidents, peculiari­ties of temper, and other natural things that heat the brain, [...]ill men with high, surprising conceits a­bout Religion, and furnish th [...]m with servid devotion, great rea [...]i­ness of expression, and unexpected applications of Scripture to their crasie conceits; I say, the experi­mental Philosophy of our natures informs us, that all this is common in alienations, and singularities of mind, and complexion. And they were remarkable in the Prop [...]ets of the Heathen, and the P [...]iest whom Saint Austin knew, that [Page 62] would whine himself into an exta­sie; In the wonderful discourses of the American Bishop, that said he was the Holy Ghost, and the cant­ing fluency of the German Enthusi­asts, some of whose imaginations were as wild, and extravagant; of such Instances I might make up a much larger Catalogue, if I should descend to our Domestick Luna­ticks, but their temper is well known, and therefore I only adde this more;

That I have often met with a poor Woman in Warwick-shire, whose habitual conceit it was, that she was Mother of God, and of all things living; I was wont to per­sonate a kind of complyance with her fancy, and a modest d [...]sire to be further informed about it; which gentleness drew from her [Page 63] so many odde fetches of discourse, such applications of Scripture, and such wonderful references to things, in which she was never in­structed, that look'd like scraps ta­ken out of Hobbs, and Epi [...]urus▪ that I have been much amazed at her talk: And yet when I diverted her to any thing else of ordinary ma [...]ters, she spoke usually with as much sobriety and cold discreti­on, as could well be expected from a person of her condition; no [...] did she use [...]o be extravagant in any thing, but about that parti­cular imagination; which instance among many others I might pro­duce, very much confirms me in the truth of that observation of those Philosophers who have gi­ven us the best light into the En­thusiastick t [...]mper, viz. That there [Page 64] is a sort of madness, which takes men in some particular things, when they are sound in others: which one Proposition will assord a good ac­count of many of the Phaenomena of Enthusiasm; and shews that the extravagants among us may be re­ally distracted in the affairs of Re­ligion, though their brains are un­touch't in other matters.

Thus a Philosophical use of ob­servation, and the knowledge of humane nature by it, helps us to di­stinguish between the effects of the adorable Spirit, and those of an hot, distemper'd fancy; which is no small advantage for the securing the purity, honour, and all the inte­rests of Religion.

SECT. II.

BUT (II.) there is another mischief of the Enthusiastick spirit behind, and that is it's bring­ing Reason into disgrace, and de­nying the use thereof in the a [...]irs of Faith and Religion: This is a mischief that is the sad cause of insinite more; for it hath brought into the world all kinds of Phan­tastry and [...]lly, and exposed Reli­gion to contempt and derision, by making madness, and diseases sa­cred: It bewilders mens minds in a maze of confused imaginations, and leads them into bogs and pre­cipices, and deprives them of their light, and their Guide, and lays them open to all the Delusi­ons of Satan, and their own distem­per'd [Page 66] brains: It takes Religion off from it's foundations, and leaves the interest of eternity in me [...]s Souls, to chance, and the hits of imagination; teaching those that are del [...]ded to lay the stress of all upon raptures, [...], and mysteri­ous notions, [...] they forget, and scorn the plain Christianity which is an imitation of Christ in Charity, Humility, Justice, and Purity; in the exercise of all vertue, and command of our selves: It ren­ders men obnoxiou [...] to all the Temptations of Atheism, and the blackest Insidelity; and makes it impossible to convince an Insidel, to setle one that doubts, or to re­cover one that is backsliden from the Faith. These evils I am here content to name only, having re­presented them more fully in ano­ther [Page 67] discourse; and the experience of our own Age may convince us, with a little consideration upon it; That all those fatal mischiefs have been the effects of the con­tempt, and disparagement of Re [...]son.

But yet though I assirm this, I am not so rash, or so unjust as to believe, or say, that this spirit hath produced all those sad things in every one that speaks hotly, and inconsiderately against Reason: I am far from the wildness of such a censure, because I know how much imprudent zeal, customary talk, high pretensions, and supersti­tious fears, may work even upon honest minds, who many times hold bad things in the principle, which they deny in the practice, and so are upright in their wills, while [Page 68] they are very much confused, and mistaken in their understandings. This I account to be the case of multitudes of pious people in re­ference to Reason. They have heard hot-headed indiscreet men declaim against it, and many of them, whose opinions will not bear the light, have an interest to do so; their pretensions were plausi­ble, and their zeal great; their talk [...], and their [...] bold, and the honest well-mean­ing folks are caught in their asse­ctions; and these lead bad princi­ples into their minds, which are neither disposed, nor able to exa­mine: So they believe and talk after their Teachers; and say, that Reason is a low, dull thing, ignorant of the spirit, and an enemy to Faith and Religion; while in this, they [Page 69] have no clear thoughts, nor yet any evil meaning; But let these sancies swim a top in their imagi­nations, and upon occasions they run out at the tongues end, though they are not always improved to deadly practices. For Charity, [...] Caution I have said this; but yet nothing hinders but that all the forecited evils are justly said to be the Tendencies, and in too ma­ny Instances have been, and are, the Issues of this Spirit.

And now I doubt not but 'twill be granted readily by all that are con [...]derate, that whatever assists Religion against this destructive enemy, doth it most important ser­vice; and this the Free and Real Philosophy doth in a degree very eminent.

[Page 70]In order to the proof of this we may consider what I intimated just now, viz. That men are led in­to, and kept in this fancy of the enmity of Reason to Religion chie­ [...]ly by two things.

SECT. III.

(I) BY an implicit assent to the Systemes, and dictates of those who first instructed them; which Teachers came also into the fancy the same way; and both are held under the power of it by strong prejudice arising from that implicit Faith. And (II.) By want of clear thoughts and ability, to state things distinctly, and to under­stand their dependencies, and se­quels. Both which imperfections the Free Philosophy [...].

[Page 71]For as to the First, (I.) That Philosophy begins with the inlarg­ment of the mind, and attempts to free it from prejudices and pre-in­gagements, which sophisticate, and pervert our judgments, and ren­der us incapable of discerning things as they are. Modest, impar­tial enquiry is the Foundation of the real, experimental way of Philo­sophy. Not that it teacheth Scep­ti [...]ism, and absolute Neutrality in all things, but so much caution in our disquisitions, that we do not suddenly give firm assents to things not well understood, o [...] examin'd: which no doubt is very just, and safe. But as to what concerns those, who through ignorance, or other occasions are incapable of making due enquiry, I think they ought not to concern themselves [Page 72] about matters of speculation at all; or at least not to affirm any thing positively of them 'Tis e­nough for such to [...]lieve, and practise the plain duties of Reli­gion, which ar [...] clear in the holy Oracles, and with which they may be acquainted without much saga­city, or deep judgment: For mat­ters of Theory, and dissicult en­quiry appertain [...]ot to the vulgar, and lower rank of understandings. But for those who are capable of s [...]arch after Truth, and are provi­ded with advantages for it, Free­dom of judgment is necessary in or­der to their success. With this, I said, the Real Philosophy [...]egins; and in all it's progresses still m [...]e and more dispo [...]th the mind to it, and so delivers it from the vas­sallage of Customary sayings and opinions.

[Page 73]Now whoever is so disposed, will not be so ready to believe that Reason is an Enemy to Religi­on, till he have consider'd, and ex­amin'd the matter with an impar­tial judgment. And I dare say, whoever shall do that, will want nothing to convince him, that such an opinion is false, and ground­less, but clear, and distinct thoughts, and the knowledge of consequence, with which Philoso­phy will furnish him.

This is the second way whereby it helps to overthrow this princi­ple of Enthusiasm, viz.

(II.) By teaching us to state matters clearly, and to draw out those conclusions that are lodged in them. For 'tis confusion of no­tions, and a grea [...] defect in reaso­ning, that makes dark zeal to rave [Page 74] so furiously against Reason. Now Philosophy is Reason methodized, and improved by study, observati­on, and experiment; and whoever is addicted to these, is exercised fre­quently in inquiry after the causes, properties, and relations of things, which will inure the mind to great intentness, and inable it to define and distinguish, and infer rightly; And by these the allegations a­gainst Reason will be made appear to be idle Sophis [...]s, that have no sound sense, or substance in them.

This is shewn in a late discourse, call'd a Vindication and desence of the use of Reason in the affairs of Faith and Religion; in which also the whole matter is stated distinct­ly, and I think right is done both to Reason and Religion. For it is [Page 75] made evident there, that all the Articles of Faith may either be proved by Reason, or defended by it; which two particulars we will here touch a little. That Reason proves the greatest Articles of Re­ligion, is sufficiently made appear by those Philosophick Reasoners that have do [...]e it; and to say a word of this, will be no digression, since it will shew, that Philosophy destroys the conceit of Reasons being an Enemy, and demonstrate that it improves Reason to many purposes of Religion.

SECT. IV.

(I.) IT is well known, that di­vers great men have la­bour'd in the Rational proof of Christian Religion, as the most Learned Hugo Grotius, Duplessis, Raymond de Sa [...]undis; The Pious and most Excellent Doctor Ham­mond, Mr. Baxter, and others among our selves; and the Immortal Bi­shop of Downe, Doctor Jer. Tay­ler, hath in ten leaves of his Ductor Dubitantium, given such an invin­cible rational Demonstration of Christianity, by a most elegant and judicious collection of all the most important par [...]iculars of evidence, that if there had never been any thing said before, for the Truth and certainty of our Religion; this [Page 77] alone had been enough to have won upon the most shie, and diffi­cult assent, and to have confounded all the Infidels under Heaven; this Testimony I must give to that glorious performance, and it will not I presume be thought exces­sive by any one that reads, and is fit to judge in such cases.

I could not omit mention of these worthy Asserters, and Defen­ders of Religion: But there is ano­ther sort of Reasoners for our Faith, that are more proper for my present notice, viz. Those that have used the aids of the mo­dern, Free Philosophy, in proving, and defending some main Articles of Religion. And there are seve­ral Members of the Royal Society, who have imploy [...]d their ingeni­ous, and Pious pains this way; [Page 78] The Wise, Learned, and deserved­ly Celebrated Prelate, Dr. Seth Ward, the present Lord Bishop of Sarum, hath in his Philosophi­cal Essays, fully (though in a small compass of words) and perspicu­ously shewn, That the Foundations of Religion are laid in eternal Reason; and by this, hath cleared the Nature, and Attributes of God; the Immortality of our Souls, and Divine Authority of Scripture, which are the grand Basis of Faith and Obedience: And the Illustri­ous Mr. Boyle hath, in his excel­lent Treatise of the Usesulness of Experimental Philosophy, made it appear that Philosophick Reason gives the strongest evidence of the existence of the Deity, and very glorious Illustrations of his Attri­butes; and by it he infinitely [Page 79] shames, and disproves the Follies of the Epicurean Atheist; which great interests of Faith and Piety, have also been egregiously promo­ted by the judicious, Philosophi­cal performances of the Learned Doctor H. More, who hath every where in his Works discover'd to what useful purposes Reason, and the Free Philosophy may be im­ployed in the services of Religion. And the Noble Sir K. Digby writ a discourse concerning the Immor­ta [...]ty of the Soul, which he proves and defends by the Principles and reasonings of Philosophy; which design also of making Philosophy serve the Altar, hath been happily undertaken, and as successfully managed by the Ingenious Mr. Sam. Parker, in his Learned Tenta­mina; in which he strenuously [Page 80] proves the Being of God, and ex­plains many difficulties about his Attributes, by the use of Free Phi­losophical Reason. These are, and were all Members of the Royal Colledge of Philosophers. To these I may adde the Instances of the great Des-Cartes, and our wor­thy and Learned Doctor Stilling­fleet, who have also excellently im­ployed the Free Philosophy for the advantage, and promotion of the Affairs of Religion.

Thus we see that the Real know­ledge and search into Gods works, puts Philosophers at great distance from that fond Principle of En­thusiasm, That Reason is an E­nemy to Religion; and we may learn from the Discourses cited, That it may be happily, and pro­ [...]itably used in the proof of many [Page 81] of the greatest Articles of Faith, and that Philosophy doth much as­sist it in that service. And so it doth,

SECT. V.

(II.) IN defending other points of Faith which are purely of Revelation, and immediately disco­verable no other way. For this is a Maxim of Reason, that what­ever God saith is to be believed, though we cannot comprehend the manner of it, or tell how the thing should be. By this Axiom, who­ever hath proved the Revelation, may desend the Article, and 'tis an absurdity in Philosophick reaso­ning to argue against the being of a thing, that is well attested, from the unconceivableness of the man­ner [Page 82] how it is; According to which principle even the Tri­nity, and Incarnation, may be as well defended as the existence of matter, and motion, and upon the same grounds. In these there are ma­ny modes which are perfectly un­accountable, and full of seeming contradictions; which if they should be urged against the exi­stence of these most sensible Beings, we could not make our defence by untying those knots; but may well do it, by recourse to this Maxim, That what is an evident object of Sense, or clearly proved by Reason, ought to be believed, though there are many things in the Theory, and manner of it unconceivable; And by using the same we are safe in all the Mysteries of Faith, that are well proved to be so. But this I [Page 83] have more fully handled else where; and shall only adde now, That the Free, Experimental Philo­sophy begets the deepest perswasi­on of the truth of this modest Pro­position; by acquainting the Phi­lo [...]opher every day with innume­rable things in the works of God, o [...] which he can give no account, though he know by his senses that they are really existing. And by this means Reason assisted by Phi­losophy cuts off all the Cavils, and silenc [...]th the Objections of bold In­ [...]idelity, which for the most part are raised from the difficulties that are in our conception of the Articles of Religion.

And thus the Free Philosophy lays a foundation for defence of the greatest sublimities of Faith; and common Reason doth the best, by [Page 84] shewing the certainty, and divine Original of the Testimony that ac­quaints us with those sacred Myste­ries. This it doth by aggregating those multitudes of circumstances that shew the Infallible truth of Scripture History, and twists such a cord as is as strong as any thing in Geometry or Nature. And there­fore I cannot chuse but wonder what it is that inclines some men, who are otherwise sober enough, to let slye so lavishly, and indis­creetly against Reason, and Philo­sophy, especially in an Age so ex­ceeding prone to Phantastry, and Madness, and that hath been rui­ned in all its concerns by Enthusi­asm, and vain pretences to the Spirit.

'Tis true, the discourses of some who have talk't much of Philoso­phy, [Page 85] and Reason, have been bold, and sawcy, and no doubt of evil tendency to the interest of Reli­gion. But true Philosophy, and well manag'd Reason, vindicate Religion from those impudent a­buses, and shew, that there was Sophistry and imposture in those pre­tensions: So that they are no more to be blamed for the insolencies, and riots of those that usurp their name; then Religion it self is, for the Immoralities of those, that cloath themselves in the gar­ments of external Piety and Saint­ship. Thus of the services of Phi­losophy against ENTHUSI­ASM. I come now to the last Instance.

SECT. I.

(V.) IT helps Religion against the Humour of Disputing; by which I mean that, which be­lieves uncertain opinions sirmly, as­s [...]rts them confidently, and clamorous­ly conte [...]ds against every different ap­p [...]ehe si [...]n. This is that pestil [...]nt [Page 87] Spirit that turns Religion into air of notion, and makes it intricate, and uncertain; subject to eternal quarrels, and obnoxious to Scep­ticism, and Infidelity; That which supplants charity, modesty, peace, and Meekness, and substitutes in their room, Rage, Insolence, Pride, Bitter Zeal, Clamours, and Divisions, and all the opposites of the Spirit of Christ, and the Gospel. So that, it depraves Religion, and makes it's sacred name an instrument to pro­mote the projects of the Kingdom of darkness, by cankring men one a­gainst another, and inflaming their Spirits, and crumbling them into Sects, and disturbing Societies; and so it hinders the Progress of the Gospel, and lays it open to the scorns of unbelievers; it turns men from the desire of practising to the [Page 88] itch of talking, and abuses them in­to this dangerous belief, that Godli­ness consists more in their beloved Orthodoxy, then in a sober vertue, and the exercise of Charity; it makes them pert, and pragmatical, busie about the Reformation of others, while they neglect their own Spi­rits; fancying a perfection in the fluency of the tongue, while the worst of passions have the Empire of their Souls. These are some of the sad effects of the humour of disputing, which hath done deplo­rable execution upon Religion in all places, and times; and there­fore 'tis none of the least services that can be afforded it, to destroy this evil genius; and there is no­thing, meerly humane, that con­tributes more towards the root­ing of it out of the world, than [Page 89] the Free, and Real Philosophy. For,

SECT. II.

(I) COnverse with Gods works gives us to see the v [...]st difficulties that are to be met with in the speculation of them; and thereby men are made less con [...] ­dent of their sentiments about Na­ture, and by many consid [...]tions and observations of this kind, are at length brought to such [...] [...]i­tual modesty, that they are [...] to pass bold judgments upon those opinions in Relig [...]n, of which there is no [...] assu­rance.

And (II) By the freq [...]t exer­cises of our minds, we [...] to be made sensible how [...], and how oft we are deceived, through [Page 90] the fallibility of sens [...], and short­ness of our und [...]rstandings; by Education, Authority, Interest, and our Affections; and so are disposed to a more prudent cold­ness and d [...]ffidence in things of doubtful speculation, by which the disp [...]ting humour is destroyed at the bottom. Besides which,

(III.) The Real Philosophy brings men in love with the Pra­ctical knowledge; the more we have imployed our selves in noti­on and Theory, the more we shall be acquainted with their uncer­tainty; and our [...]steem, and re­gard of them will abate, as that sence increaseth, and by the same Degrees our respect, and lo [...]e to operative knowledge will advance and grow; which disposition will incline us also to have less regard [Page 91] to niceties in Religion, and teach us to lay out our chief cares and endeavours for that knowledge which is Practical and certain, and will assist, and promote our ver­tue, and our happiness; and in­cline us to imploy our selves in living according to it; which al­so will be an effectual means to destroy the humour of contending.

And (IV.) Philosophy gives us a sight of the causes of [...] intel­lectual diversities, and so takes us off from expecting an [...] in our apprehensions; wh [...]reby it discovers the [...] of making harmony in o [...]inion, the condition of Charity and Union; and of being angry, and dividing upon every difference of judgment; and hereby the h [...]riful malignities of disputes are qualified, and the [Page 92] disease it self is undermined.

(V.) It inclines men to reckon (as was intimated before) that the Essential Principles of Religion lye in the plain, certain Articles. For Philosophers are disposed to think, by converse with Nature, that certainty is in very few things; and whoever believes so concern­ing the tenents of Theology, will not lay the main stress upon any, but the clear, acknowledg'd Principles; and he that doth that, serves all the important concern­ments of Religion. He will not not wrangle for every conceit; nor divide for every difference; but takes care to walk in the ways of Charity, Humble Obedience, and Conscionable practice of the Truths he knows and owns. By such a course the Church is safe, and [Page 93] Schisms are prevented: Yea Po­pery is disappointed by it in most of the considerable things it hath to say; which indeed arise from the consideration of the vast di­versities of opinions in Religion, that seem to infer the necessity of a Judge of Controversies to setle mens minds in the right way, and to rectifie the consequent disor­ders; whereas if this be stood to, That the necessary Christian Arti­cles are plain, and acknowledg'd, There will be no need of a Judge, and so all the most specious preten­sions of the Church of Rome sink to the ground.

(VI.) The Real Philosophy tends to the ending of disputes, by taking men off from unnecessa­ry Terms of Art, which very often are occasions of great contests: [Page 94] If things were stated in clear, and plain words, many Controversies would be at an end; and the Phi­losophy I am recommending, in­clines men to define with those that are simplest and plainest, and thereby also very much p [...]omotes the interests both of truth and peace.

Thus I have shewn briefly how the real Philosophy tends to the overthrow of the pugnacious dis­puting humour, which is so hurt­ful to Religion. To co [...]firm which we may observe, that where­ever this sort of knowledge pre­vails, the Contentious Divinity loseth ground, and 'twill be hard to find any of those Philosophers a zealous Votary of a Sect: which reservedness gives occasion indeed to those that are so, to accuse them [Page 95] of Atheism, and Irreligion; but it is really no Argument of less Piety, but of more wisdom, and conduct. And 'twould make much for the advantage of Reli­gion, and their own, if those fierce men would understand, that Chri­stianity should teach them that, which they rail against in the Phi­losophers.

But now I must expect to hear,

SECT. III.

(I.) THAT disputes serve to discover truth; as by the collision of two flints one a­gainst another, those sparks are produced, and excited, that be­fore were latent in them: So that the real Philosophy upon this ac­count doth rather disserve then [Page 96] promote the concerns of Reli­gion.

To which I answer, (I.) That all the necessary, material truths in Divinity are already discover'd, and we have no need of New Lights there, the Antientest are truest, and b [...]st, though in the dis­quisitions of Philosophy there will be always occasions of proceed­ing. But I adde, (II.) Disputes are one of the worst ways to dis­cover Truth; If new things were to be found out in Religion, as well as Nature, they would scarce be disclosed by this way of en­quiry. A calm judgment, and di­stinct thoughts, and impartial con­sideration of many things, are ne­cessary for the finding truth which lyes deep, and is mingled up and and down with much errour, and [Page 97] specious falshood; and 'tis hard, if not utterly impossible, to preserve any one of these in the heat of dis­putation. In such occasions the mind is commonly disordered by passion, and the thoughts are con­fused, and our considerations tyed to those things which give colour to our opinions. We are biast by our affections towards our own con­ceits, and our love to them is in [...]la­med by opposition; we are made in­capable of entertaining the assi­stance of our opposites suggestions by strong prejudice, and inc [...]ined to quarrel with every thing he sai [...]h by spight, and desire of triumph: and these are ill circumstances for the discovery of truth: He is a wonder­ful man indeed that can thread a needle when he is at Cudgels in a crowd, and yet this is as easie, as [Page 98] to find truth in the hurry of dispute. The Apo [...] intimates, [...] Tim. VI. 5. That perverse Disputers are de­stitute of truth, and tells us, that of the strife of words come envy, rail­ings, evil surmisings, but no dis­covery of unknown verities.

But (II.) we are commanded to contend earne [...]ly for the faith that was once delivered to the Saints, and hereby Heresies are confuted, and overthrown.

To this pretence I say, That by the Faith we are to contend for, I conceive, the Essentials, and certain Articles are meant; These we may, and we ought to endeavour to de­fend, and promote as there is occa­sion; and we have seen how the Real Philosophy will help our Rea­sons for that service. But pious contentions for these are not the dis­putings [Page 99] I meant, for I defined the humour of disputing in the en­trance on this Head, to be that which is stiff in the belief of uncer­tain opinions, affirming them with confidence, and quarrelling with e­very different sentiment; To dis­pute about such matters of doubtful Speculation, and in the manner spe­cified, is no contending for the Faith, but the way to make shipwrack of it. As for those other Disputes, that are requisite for the convin­cing m [...]n of the Truths of the Gos­pel, and the great Articles there­of; and for the disproving Infide­lity and Heresie, they are necessa­ry, and Philosophy is an excellent Instrument in such Contests.

So that those other objections that might be alledged against my Discourse from the necessity of pro­ving [Page 100] and trying our Faith, and con­vincing Hereticks; From the ex­ample of our Saviour's disputing with the Doctors and the Sadduces; and of S. Paul at Athens with the Jews; These little Cavils, I say, and such like, can signifie nothing to the disadvantage of what I have said against the humour of disputing about doubtful, and uncertain opi­nions, to which the Real Philosophy is destructive.

And thus I have sh [...]wn under five mat [...]rial [...]ads, That the Knowledge of Nature, and the Works of God, promotes the great­est interests of Religion; and by the three last it appears how Funda­mentally opposite it is to all Schism and Fana [...], which are made up and occasioned by Superstition, En­ [...]siasm, and ignorant, perverse [Page 101] disputings. So that for Atheists and Sadduces, and Fanaticks to rail a­gainst Philosophy, is not at all strange; 'Tis no more than what may well be expected from such Cattel; Philosophy is their enemy; and it concerns them to disparage and reproach it: But for Religious, and sober men to do any thing so unadvised, and so prejudicial to Religion, is wonde [...]ul, and deplo­rable: To set these right in their Judgment about Philosophical in­quiry into Gods Works, is the prin­cipal design of these Papers; and in order to the further promoting of it, I advance to the last Head of Discourse proposed, viz.

SECT. I.

(IV.) THat the Ministers, and Professors of Re­ligion [Page 103] ought not to discourage, but promote the Knowledge of Nature, and the Works of its Author.

This is the result of the whole matter, and follows evidently from all that went before, which though it will not infer a necessity of all mens deep search into Nature, yet this it will, That no Friend or Ser­vant of Religion should [...]inder, or discountenance such inquiries. And though most private Christians, and some publick Ministers have neither leisure, nor ability to look into matters of natural research, and inquisition; yet they ought to think candidly, and wish well to the endeavours of those that have; and 'tis a sin, and a folly either in the one or other to censure, or discourage those worthy underta­kings. [Page 104] Upon which accounts it grieves me to see, how ap [...] some are, that pretend much to Religi­on, and some that minister in it, to load those that are studious of Gods Works with all the odious names that contempt, and spig [...]t can suggest; The Irreligion of which injurious carriage nothing can [...]x­cuse, but their ignorance▪ A [...]d I will rather hope that they neither know what they say, nor what they do, than believe that they have any direct design against the Glory of their Maker, or against any la [...]da­ble endeavours to promote it.

I know well, what mischief pre­judice will do, ev [...]n upon minds that otherwise are very honest, and intel­ligent enough. And there are many common slanders, and some plausi­ble objections in the mouths of the [Page 105] Zealous against Philosophy, which have begot an ill opinion of it in well-meaning men, who have never examined things deeply: For the sake of such, I shall produce the most considerable allegations of both sorts, and I hope mak [...] such returns to them, as may be [...]ffici­ent to sati [...] those whose minds are not barr'd by obstinacy, or ig­norance.

SECT. II.

I Speak first of the bold, and broad slanders, among which, that

(I.) Of Atheism is one of the most ordinary; But certainly 'tis one of the most unjust accusations that malice, and ignorance could have invented; This I need not be industrious to prove here, having [Page 106] made it appear that Philosophy is one of the best Weapons in the World to defend Religion against it; and my whole Discourse is a confutation of this spightful, and ridiculous charge. 'Tis true in­d [...]ed the men of the Epi [...]urean sort have left God, and Providence out of their accounts; But then other Philosophers have shewn what fools they are for doing so, and how ab­surd their pretended Philosophy is, in supposing things to have been made and ordered by the casual hits of Atoms, in a mighty void. A d though their general Doctrine of Matter, and Motion be [...]xceeding ancient, and very accountable, when we suppos [...] matter was at first cre­ated by almighty Power, and it's motions ordered, and directed by omniscient Wisdom; Yet the sup­posal [Page 107] that they are independent, and eternal, is very precarious, and un­reasonable; And that all the regular motions in Nature, should be from blind tumultuous jumblings, is the most unphilos [...]phical pha [...]e, and ridiculous dotag [...] in the world; So that there is no [...]ason to accuse Philosophy of a fault, which Philo­sophy sufficiently shames, and dis­proves; and yet I doubt there are many have great prejudice against it upon this score; and 'tis a parti­cular brand upon some of the mo­dern men, that they have revived the Philosophy of Epicurus, which they think to be in it's whole ex­tent Atheistical, and irreligious.

To which I say, that the opinion of the world's being made by a for­tuitous jumble of Atoms, is impious and abominable. This those of [Page 108] Epicurus his elder School taught; whereas the late Restorers of the Corpuscularian Hypothesis hate, and despise the vile Doctrine; But yet they thus far think the Atomical Philosophy reasonable, viz. as it teacheth, That the operations of Na­ture are performed by subtile streams of minute bodies, and not by I know not what imaginary qualiti [...]s, and forms: They think, That the va­rious motions, and figures of the parts of matter, are enough for all the Phaenomena, and all [...] varie­ties, which with relation to our sen­ses we call such, and such qualities. But then they suppose, and teach, That God cre [...]ted matter, and is the supreme Orderer of its motions, by which all those diversities are made: And hereby Piety, and the Faith of Providence is secured.

[Page 109] This, as far as we know any thing of elder times, was the ancient Phi­losophy of the World, and it doth not in the least grate upon any Principle of Religion. Thus far I dare say I may undertake for most of the Corpuscularian Philosophers of our times, excepting those of Mr. Hobb's way.

And therefore I cannot but wonder that a person of so much reason, learning, and inge [...]ty as Mr. Baxter, should seem to con­clude those Modern Philosophers under the name, and notion of such Somatists, as are for meer matter, and motion, and exclude immaterial beings; This, I take it, he doth in his Defence of the Souls Immortali­ty, at the end of his Reasons of Re­ligion: whereas those Philosophers, though they owne matter, and mo­tion [Page 110] as the material and formal cau­ses of the Phaenomena; They do yet acknowledge Gods efficiency, and Government of all things, with as much seriousness, and contend for it with as much zeal, as any Philosophers or Divines whatso­ever. And 'tis very hard that any number of men should be exposed to the suspicion of being Atheists, for denying the Peripatetick Quali­ties, and Forms; and there is no­thing else overthrown by the Cor­puscularian Doctrines, as they are managed by those Philosophers. So that methinks that Reverend Au­thor hath not dealt so fairly with the great names of Des-Cartes, and Gassendus, where he mentions them promiscuously with the mee [...] Epicurean and Hobbian Somatists, without any note to distinguish [Page 111] them from those Sadduces; For both those celebrated men have laboured much in asserting the grand Articles of Religion against the Infidel, and Atheist.

This inadvertency of that pious Divine I thought sit to take notice of, because I doubt some may be misled into an undue opinion of those excellent Persons, and others of their way, by finding their names among those of an abhorred Character, in an Author of so much note. I say 'tis for this reason I have given this hint, and not out of any humour of opposing or carping at that worthy Man: No, I think he is to be honoured much for his stout, rational, and success­ful oppositions of the mischievous Antinomian [...]ollies, when the cur­rent Systematick Divinity, then [Page 112] called Orthodox, was over-grown with them; for his frequent assert­ing, and vindicating the Reasona­bleness of Religion against the mad­ness of spreading Enthusiasm; for his earnest endeavours for the pro­motion of peace, and universal cha­rity, when 'twas held a great crime not to be [...]ierce in the way of a Sect; For his quick, piercing, and serious practical Writings: I say I judge the Author, the slip of whose Pen in a thing relating to my Sub­ject, I have noted, to be a person worthy of great respect; and I can scarce forbear affirming concerning him as a learned Doctor of our Church did, That he was the only man that spoke sense in an age of non-sense; He meant the only man that was reckoned among the peo­ple of those times, with the madness [Page 113] of which he contested. But I am digress'd.

The business of this Section hath been to shew that the charge of A­theism against the Real Philo [...]ophy is a gross, and groundless slander; and I hope I have made good what I undertook.

SECT. III.

BUT (2.) 'tis alledg'd by some, That Philosophy disposeth [...] to despise the Scriptures, or at least to neglect the study of them; and up­on that account is to be exploded among Christians.

To which I say, That Philosophy is the knowledge of Gods works, and there is nothing in Gods Works, that is contrary to his Word; and how then should the study of the [Page 114] one incline men to despise the other? Certainly had there been any such impious tendency in searching into Gods Works to the lessening of our value of the Scriptures; The Scripture it self would never have recommended this so much unto us, as we have seen it doth. Yea indeed, this is so far from being [...]rue, that on the contrary, the knowledge of Gods Works tends in its proper nature to dispose men to love, and veneration of the Scri­ptures; For by converse with Na­ture we are made sensible of the Power, Wisdom, and Goodness of God, fresh instances of which we shall still find in all things; And 'tis one great design of the Scri­pture to promote the Glory of these Attributes: How then can he, that is much affected with them, chuse [Page 115] but love, and esteem those holy Re­cords which so gloriously illustrate the perfections which he admires?

Besides, by inquiry into Gods Works, we discover continually how little we can comprehend of his ways, and managements; and he that is sensible of this, will find himself more inclined to reverence the declarations of his Word, though they are beyond his reach, and though he cannot fathom those Mysteries, he is required to believe: Such a dis­position is necessary for the secu­ring our reverence to the Divine Oracles, and Philosophy promotes it much.

So that though 'tis like enough there may be those that pretend to Philosophy who have less venera­tion, and respect for the Scripture, than they ought, yet that impious [Page 116] disesteem of those sacred Writings is no effect of their Philosophy, but of their corrupt, and evil inclina­tions. And to remove the scandal brought upon natural wisdom by those Pretenders, it may be obser­ved, that none are more earnest, or mo [...] [...]requent in the proo [...], and re­commendation of the Authority of Scripture, than those of Philoso­phi [...]al inclination and genius, who by their publick capacity, and pro­fession, have the best opportunities to give testimony to the honour of that Divine Book.

And besides the many Sermons that are continually preach't, (but no further publish't) by the Divines that are disposed to this sort of knowledge, I may for instance mention the excellent performan­of those incomparable Philosophers, [Page 117] the present most learned Bishop of Sarum, and the deservedly famous Mr. Boyle: the former in the Essay before mentioned, and in a late [...]lose, smart, and judicious Sermon ag [...]inst the Antiscripturists; and in another annext against Infidelity (newly Printed) hath with great perspicuity, strength, and demon­strative order refuted and shamed the pretensions of the In [...], and roundly proved the Divine Au­thority of the Holy Volume. And the other excellent Philosopher Mr. Boyle, in a most elegant and learned Discourse concerning the Style of Scripture, hath vindicated those inspired Writings from the cavils, and exceptions of the nice Wits of men of corrupt minds: which performances of these two deep and pious Inquirers into [Page 118] Gods Works, may with better rea­son be pleaded for the Piety of Philosophy in reference to the Scri­ptures; then the irreverences of any that pretend to natural wis­dom, can be alledged against it.

SECT. IV.

BUT to justifie the imputati­on of the disservice Philoso­phy doth Religion, and the Scri­ptures, it may by some be pleaded,

That Philosophy, viz. that which is called the new, teacheth Do­ctrines that are contrary to the Word of God, or at least such as we have no ground from Scripture to be­lieve; as for instance, that the Earth moves, and that the Moon is of a terrestrial nature, and habita­ble; which opinions are supposed [Page 119] to be impious, and Antiscriptural.

In return to this Objection I say,

(1.) In the general, That 'tis true indeed, that Philosophy teach­eth many things which are not re­vealed in Scripture; for this was not intended to instruct men in the affairs of Nature, but its design is, to direct Mankind, and even those of the plainest understandings, in life, and manners, to propose to us the way of Happiness, and the prin­ciples that are necessary to guide us in it; with the several motives, and incouragements that are proper to excite our endeavours, and to bear them up against all difficulties and temptations. This, I say, was the chief design of that Divine Book; and therefore 'tis accommodated, in the main, to the most ordinary [Page 120] capacities, and speaks after our manner, and suitably to sense, and vulgar conception. Thus we [...]ind that the Clouds are called Heaven, the Moon one of the greater Lights, and the Stars mentioned, as less considerable: and the Stars also, Gen. 1. We read of the going down of the Sun, and of the ends of the Earth, and of the Heavers, and di­vers other such expressions are in the Scriptures, which plainly inti­mate unto us, That they do not concern themselves to rec [...] the mistakes of the vulgar, in Philoso­phical Theories, but comply with their infirmities, and speak accord­ing as they can understand. So that,

(2.) No Tenent in Philosophy ought to be condemned, and ex­ploded, because there may be some [Page 121] occasional sayings in the Divine Oracles, which seem not to com­port with it; And therefore the Problems mentioned, concerning the Motion of the Earth, and terre­strial Nature of the Moon, ought to be left to the Disquisitions of Phi­losophy: The Word of God deter­mines nothing about them; for those expressions, concerning the running of the Sun, and its standing still, may very well be interpreted as spoken by way of accommodati­on to sense, and common apprehen­sion, as 'tis certain, that those of its going down, and running from one end of the Heavens to the other, and numerous resembling sayings, are so to be understood. And when 'tis else where said, That the foun­dations of the Earth are so fixt, that it cannot be moved at any [Page 122] time, or to that purpose; 'Tis sup­posed by Learned men, that no­thing else is meant than this, That the Earth cannot be moved from its Centre, which is no prejudice to the opinion of its being moved upon it.

And for the other Hypothesis of the Moon's being a kind of Earth, the Scripture hath said nothing of it on either hand; nor can its si­lence be argumentative here, since we know, That all Mankind be­lieves many things, of which there is no mention there: As that there are such places as China, and Ame­rica, That the Magnet attracts Iron, and directs to the North, and that the Sea hath the motion of Flux, and Reflux, with ten thousand such other things discovered by Expe­rience, of which there is not the [Page 123] least hint in the Sacred Volume: And are not these to be believed, till they can be proved from Scri­pture? this is ridiculously to a­buse the Holy Oracles, and to ex­tend them beyond their proper bu­siness and design. And to argue against this supposal, as some do, by Queries, What men are in that other Earth? whether fallen? and how saved? is very childish and absurd. He that holds the opinion may confess his ignorance in all these things, without any prejudice to his Hypothesis of the Moon's be­ing habitable; or the supposal of its being actually inhabited. For that may be, though no living man can tell the nature, and condition of those Creatures.

But for my part, I assert neither of these Paradoxes; only I have [Page 124] thought fit to speak thus briefly about them, that they may be le [...] to the freedom of Philosophical In­quiry, for the Scripture is not con­cerned in such Queries. And yet besides this, which might suffice to vindicate the Neoterick Methods of Philosophy from the charge of be­ing injurious to the Scripture in such instances, I adde

(3.) The [...]ree, experimental Phi­losophy which I recommend, doth not affirm e [...]er of those feared pro­positions. For neither of them have so much evidence, as to war­rant peremptory, and dogmatical as­sertions. And therefore, though perhaps some of those Philosophers think that they have great degrees of probability, and so are sit for Philosophical consideration; Yet there are none, that I know, that [Page 125] determine they are certainties, and positive Truths. 'Tis contrary to the genius of their way to do so: And on the other hand, 'tis a very obnoxious folly to conclude, That those opinions are false, when no one can be certain that they are so. But whether the one, or the other be said, Religion, and the Scriptures are not at all concerned.

Thus briefly of the slanders that are a [...]t upon Philosophy, viz. of its Tendency to Atheism, and dispa­ragement of the Scriptures. The other lesser ones are answered in the discussion of these.

SECT. I.

BUT besides those slanderous imputations, there are some little vulgar plausibilities pretend­ed against it also; It would be [Page 127] endless to recount all of them. The chief are these that follow.

(I.) There is too much curiosity in those inquiries; and S. Paul desired to know nothing but Christ, and him crucified. To which I answer, That what is blameable curiosity in things not worth our pains, or forbidden our scrutiny, is Duty, and laudable endeavour in matters that are weighty and permitted to our search. So that nothing can be fastned upon the Philosophical In­quisitions into Nature on this ac­count, till it be first proved, That a 'diligent observance of Gods Goodness, and Wisdom in his Works, in order to the using them to his glory, and the benefit of the world, is either prohibited, or imperti­nent.

There is indeed such a depth in [Page 128] nature, that it is never like to be throughly fathomed; and such a darkness upon some of Gods Works, that they will not in this world be found out to perfection: But however, we are not kept o [...]f by any expressness of prohibition; Nature is no Holy Mount that ought not to be touched; yea, we are commanded, To search after wis­dom, and particularly, after this, when we are so frequently called upon to celebrate our Creator for his Works, and are encouraged by the success of many that have gone before; For many shall go to and fro, and science shall be increased. So that our inquiries into Nature are not forbidden; and he that saith they are frivolous, and of no use, when the Art of the Omniscient is the object, and his glory & the good [Page 129] of men, the end, asperseth both the Creator and the Creature, and contradicts his duty to both.

As for the latter clause of the Objection which urgeth that speech of S. Paul, of his desiring to know nothing but Christ and him crucifi­ed, 1 Cor. II. 2▪ I return to it, That he that shall duely consider the discourse of the Apostle in the verse before, and those that suc­ceed, will perceive, That in this expression, he only slights the af­fected eloquence of the Orators, and Rhetoricians; He spoke in plain­ness and simplicity, and not in those inticing words of mans wisdom, which he desired either not to know at all, or not in comparison with the plain Doctrines of the Gospel. Or, if any should take the words in the largest sense, then all sorts of hu­mane [Page 130] Learning, and all Arts and Trades are set at nought by the Apostle; And if so, the meaning can be no more than this, That he preferred the knowledge of Christ before these; For 'tis ridiculous to think that he absolutely slighted all other Science. The knowledge of Christ is indeed the chiefest, and most valuable wisdom, but the knowledge of the Works of God hath hath its place also, and ought not quite to be excluded and despised: Or, if Philosophy be to be slighted, by this Text, all other knowledge whatsoever must undergo the same Fate with it.

But it will be urged.

SECT. II.

(II.) THat there is a particular caution given by the A­postle against Philosophy, Col. II. 8. Beware lest any one spoil you through Philosophy.

To this I have said elsewhere, That the Apostle there means ei­ther the pretended knowledge of the Gnosticks, the Genealogies of the Jews, or the disputing [...]earning of the Greeks; and perhaps he might have a respect to all of them. That the disputing Philosophy of the Greeks is concerned in the caution, will appear very probable, if we consider, That much of it, was built on meer notion, that occasion­ed division into manifold Sects, which managed their matters by [Page 132] Sophistry, and Disputations, full of nicety and mazes of wit; and aimed at little, but the pride of my­sterious talk of things, that were not really understood. Such a Philosophy the Apostle might justly condemn, and all wise men do the same, because 'tis very injurious to Religion, real Knowledge, and the Peace of men. But what is this to that, which modestly inquires into the Creatures of God, as they are; That collects the History of his Works, raising observations from them for the discovery of Causes, and invention of Arts, and helps for the benefit of Mankind? What vanity; what prejudice to Religion can be supposed in this? Is this, think we, that Philosophy, that wis­dom of this world, which the great Apostle censures and condemns? [Page 133] He is bold that saith it, speaks a thing he knows not, and might, if he pleased, know the contrary; Since the Method of Philosophy I vindi­cate, which proceeds by observa­tion and experiment to works, and uses of life, was not, if at all, the way of those times in which the Apostles lived, nor did it begin to shew it self in many Ages after; and therefore cannot be concerned in S. Paul's Caution to his Colos­sians; nor in his smartness against worldly wisdom elsewhere, for by that we are to understand, the Fetches of Policy, the Niceties of Wit, and Strains of Rhetorick that were then engaged against the progress of the Gospel: But what is all this, to the Philosophy of Gods Works; which illustrates the Di­vine glory, and comments upon his [Page 134] Perfections, and promotes the great design of Christianity, which is doing good; and in its proper nature tends to the disposing o [...] mens minds to Vertue, and Religion?

SECT. III.

BUT (III.) If Philosophy be so excellent an Instrument to Religion, it may be [...] (and the Question will have the force of an Objection) why the Disciples and first Preachers of the Gospel were not instructed in it; [...]ey were plain, illiterate men, altogether unac­quainted with those sublimities; God chose the foolish things of this world, to confound the wise. So that it seems he did not value this kind of wisdom so much as our discourse seems to imply.

[Page 135]But this choice that the Divine Wisdom made of the Publishers of the glad Tydings of Salvation, is no more prejudice, or discredit to Philosophy, than it is to any other sort of Learning; and indeed 'tis none at all to either: For the spe­cial reasons of Gods making this choice, seem such as these, viz. That his power might more evidently appear in the wonderful propaga­tion of the Religion of Christ Je­sus, by such seemingly unqualified instruments; That the World might not suspect it to be the con­trivance of wit, subtilty, and Art, when there was so much plainness, and simplicity in its first Promo­t [...]rs. And perhaps too it was done in contempt of the vain and pre­tended knowledge of the Jews, and Greeks, over which the plainness of [Page 136] the Gospel was made gloriously to triumph. And to these I adde, that it might be to shew, That God values simplicity, and integrity a­bove all natural perfections, how excellent soever. So that there being such special Reasons for the [...]using plain men to set this grand a [...]air on foot in the world, it can be no disparagement to the know­ledge of Nature, that it was not be­gun by Philosophers. And to counter-argue this Topick, we may consider, That

The Patriarchs, and Holy men of ancient times that were most in the Divine favour, were well instruct­ed in the knowledge of Gods Works, and contributed to the good of men by their useful discoveries, and inventions. Adam was acquaint­ed with the Nature of the Crea­tures; [Page 137] Noah a Planter of Vineyards, Abraham (as Grotius collects from ancient History) a great Mystes in the knowledge of the Stars: Isaac prosperous in Georgicks. Jacob blessed in his Philosophical Strata­gem of the speckled Rods. Moses a great man in all kinds of natural knowledge. Bezaliel, and Aholiab inspired in Architecture. Solomon a deep Naturalist, and a Composer of a voluminous History of Plants. Daniel, Hananiah, Mishael, and Azariah, skilled in all Learning, and Wisdom; Ten times better, saith the Text, than the Magicians, and Astrologers in Nebuchadnez­zar's Realm; And to accumulate no more instances, the Philosophers of the East made the first addresses to the Infant Saviour.