and false Opinions, that the Light of Nature no where appears.”318 “We seem not only blind with respect to Wisdom, but dull and stupid with respect to those very Things, which in some measure we seem to see.”319 “Our Minds” (saith Aristotle) “with respect to those Things which are naturally the most plain of all, are like the Eyes of Bats in Day-light.”320 “Truly” (saith Cicero) “the so great Dissention of the most learned Men in an Affair of the utmost Importance [the Nature of the Gods] will stagger even those, who before thought that they had arriv’d at Certainty in the Point.” And “I wish” (saith Cicero in the same Discourse) “that I could as easily find out the Truth, as confute Error.”321 Even Socrates express’d himself with doubt concerning a Future State, tho’ he seem’d strongly to incline to the Belief of it, and tho’ he brought the best Arguments in support of it, as they are represented to us by Plato, that we meet with offered by any Heathen Philosopher. Cicero, in his Tusculan Questions, is still more doubtful upon that Head, tho’ inclining to the same side with Socrates. Seneca look’d upon it as a point more desirable, than probable.322 “If (says Cicero323) in the Opinion of all Philosophers, no-one has attain’d Wisdom, we, for whose welfare you pretend the Immortal Gods have made the best Provision, are in a most wretched State; for, as there is no material Difference, whether no Man does enjoy his Health, or no Man can enjoy it; so I do not see that it is of any consequence, whether no Man is or can be made wise.” What wonder then is it, if the best and wisest of the Philosophers, thus sensible of their own Ignorance, and of the Weakness of human Reason, with respect to matters of the utmost Importance, (such as the Nature of the Deity, how he would be worshipp’d, and a future State; as also the Original of Evil, and of the present corrupt Condition of Mankind, of which they were as sensible, as they were ignorant of the Cause,) should be sensible of the Want of a Divine Revelation, and earnestly long for it, as has been already mention’d? Now, whoever would go about rationally to make a comparative Judgment of assisted and unassisted Reason, let him compare the Schemes of Natural Religion and of Morality, left us by the Heathens, with those which have been publish’d by Christians. Plato, Aristotle, Cicero, Plutarch, Epictetus, and M. Antoninus, are clearly the greatest Heathen Writers upon these Subjects. How defective these are all, I have already, in great measure, laid before the Reader, some of them making no more of Virtue and of Religion, than mere Civil and Political Institutions; all of them conforming to the Idolatrous Establishments of their several Countries, and advising others to do the like; Polytheism and the Worship of Demons being essential Parts of the Platonick and Stoick Theology, as Magick and the Worship of Demons were of the Pythagorean; and yet these have been reputed the best Sects, and to have produc’d the greatest Moral Philosophers, which Heathen Antiquity could boast of. I have already observ’d, that what Truths lay scatter’d among them, no-one of them had discernment enough to separate from the Errors, tho’ that be a point which that great Genius, Cicero, seems particularly to have labour’d. Now any one with half an Eye may see, how much the Systems of Natural Religion and of Morality, deliver’d by the above-mention’d Christian Writers and others, exceed those of the foregoing Heathen Philosophers, some of whom seem to have been greater Genius’s than any of those Christian Writers I have now mention’d. To what then must the Advantage of the Christian Writers upon these Subjects over the Heathen Philosophers be owing? To the Assistance of Revelation certainly, which has evidently improv’d our Notices, even of Natural Religion and Morality, as from what I have already advanc’d, but much more by comparing the above-mention’d two Sets of Writers, will abundantly appear. Therefore, when modern Deists, in order to prove, that there was no Necessity or even Usefulness of a Revelation, alledge, that Natural Religion and Morality are sufficient, let them confine themselves to any Scheme they please among the Heathen Philosophers, among whom the latest seem plainly to have much improv’d from Hints they had from the Christian Religion, to which they were no Strangers. When once we become assur’d of the Truth of any Doctrine, tho’ merely from Testimony, it naturally puts us upon the Inquiry, to find out Arguments from Reason, in order to prove that Doctrine; and in such a way, and by such means, it is evident, that the great Truths of Natural Religion, and the Fundamentals of Morality, have been more throughly discover’d, and establishd upon better Principles, than was ever perform’d by the greatest Genius’s of the Heathen World, tho’ they were in themselves, perhaps, the greatest the World ever produc’d. If there had never been any Revelation, with what Vanity can any of our Modern Deists pretend, that they would have had better Notions of Religion, of God, and of Morality, than Plato, Aristotle, Cicero, &c.? And in how many important Points, with respect to these, were they ignorant, and of how many more were they very doubtful? Nay, I will venture to go one step farther, and to affirm, that I think it highly probable, That our Inquiries, into the very Frame of Nature and the Material System of the World, would not have been so successful as they have been, were it not for the Hints we have receiv’d from a Divine Revelation, and more particularly this, That the World is the Creature of God; which is a most important Truth, that the Heathen Philosophers were not very well acquainted with; of which as great a Philosophical Genius, and as successful an Inquirer into Nature, as this Age and Nation, or, perhaps, any other, has produc’d, has made no inconsiderable Use. All our Knowledge of Natural Religion and Morality, is ultimately resolv’d into our Knowledge of the Frame of Nature; as our Belief of Reveal’d Religion is founded upon the pre-suppos’d Truth of that which is Natural. “He that cometh to God, must first believe, that he is, and that he is a Rewarder of them that diligently seek him.” “That which may be known of God, is manifest in them; for God hath shew’d it unto them. For the Invisible Things of him are clearly seen from the Creation of the World, being understood by the Things that are made, even his eternal Power and Godhead; so that they are without Excuse.”
To conclude; there seems to me, to be two opposite Extremes, into which Men have run. Some cry up Reason, and the Light of Nature, at such a rate, as to think them alone sufficient Guides, in consequence of which they think all Revelation useless and unnecessary; whose Mistake I have at large endeavour’d to shew, and that they who wanted Revelation, were sensible of their being at a loss in most important Points, for want of it. Others, with a mistaken View of magnifying Revelation and Faith, undervalue and vilify Reason and the Light of Nature most immoderately, as if they were no proper Guides at all, nor fit to be trusted, in Divine Matters and the Truths of God. But, if that were the Case, how should we ever come to the Knowledge of God at all? So it is plain St. Paul thought, by the Passages just now quoted from him. The Belief of a Revelation is grounded upon the Veracity of God the Revealer, and we must first be convinc’d by Reason of the Veracity of God, (that he is Omniscient, and cannot be deceiv’d, that he is perfectly Good, and cannot deceive,) before we can give a firm Assent to a Revelation, as coming from him. So the Knowledge of the Being and Attributes of God, are previously necessary to the Belief of a Revelation. Socinus indeed held, that we can no otherwise come to the Knowledge of God, but by Revelation; but those who have follow’d him in other Matters, have been wise enough to drop him upon that Head. Beside; without making use of Reason in Divine Matters, how should we be able to judge of a Revelation, or a Miracle, and distinguish the True from the False? Or how should we judge of the Meaning of a Revelation, when we have it? Without applying our Reason to the Discussion of Matters reveal’d, how should we come to know, that these Words, “This is my Body,” are not to be taken in a literal Sense, or those other Words, “If thine Eye offend thee, pluck it out?” We must, therefore, either use our Reason in the Study of the Scriptures, or we have no Reason to study them at all; nor need we fear any evil Consequences from such a Practice: For all the Doctrines of Revelation, when freed from the Errors of the mistaken, and the Imposition of the designing, Part of its Votaries, and taken as they stand in the Scriptures themselves, free from all human Figments and unwarrantable Deductions, will stand the test of Reason. Nor do I know a more disadvantageous Idea, that can be given of the Christian Religion, than to decry the use of Reason in matters belonging thereto; for does not that
