The error of paganism and the ignorance of our sacred truth, let this great soul of Plato, but great only in human greatness, fall also into this other mistake, “That children and old men were most susceptible of religion,” as if it sprung and derived its credit from our weakness. The knot that ought to bind the judgment and the will, that ought to restrain the soul and join it to our creator, should be a knot that derives its foldings and strength not from our considerations, from our reasons and passions, but from a divine and supernatural constraint, having but one form, one face, and one lustre, which is the authority of God and his divine grace. Now the heart and soul being governed and commanded by faith, ‘tis but reason that they should muster all our other faculties, according as they are able to perform to the service and assistance of their design. Neither is it to be imagined that all this machine has not some marks imprinted upon it by the hand of the mighty architect, and that there is not in the things of this world some image that in some measure resembles the workman who has built and formed them. He has, in his stupendous works, left the character of his divinity, and ‘tis our own weakness only that hinders us from discerning it. ‘Tis what he himself is pleased to tell us, “That he manifests his invisible operations to us by those that are visible.” Sebond applied himself to this laudable and noble study, and demonstrates to us that there is not any part or member of the world that disclaims or derogates from its maker. It were to do wrong to the divine goodness, did not the universe consent to our belief. The heavens, the earth, the elements, our bodies and our souls,—all things concur to this; we have but to find out the way to use them; they instruct us, if we are capable of instruction. For this world is a sacred temple, into which man is introduced, there to contemplate statues, not the works of a mortal hand, but such as the divine purpose has made the objects of sense; the sun, the stars, the water, and the earth, to represent those that are intelligible to us. “The invisible tilings of God,” says St. Paul, “appear by the creation of the world, his eternal wisdom and divinity being considered by his works.”
And God himself envies not men the grace
Of seeing and admiring heaven’s face;
But, rolling it about, he still anew
Presents its varied splendour to our view,
And on oar minds himself inculcates, so
That we th’ Almighty mover well may know:
Instructing us by seeing him the cause
Of ill, to revcreoce and obey his laws.”
Now our prayers and human discourses are but as sterile and undigested matter. The grace of God is the form; ‘tis that which gives fashion and value to it. As the virtuous actions of Socrates and Cato remain vain and fruitless, for not having had the love and obedience to the true creator of all things, so is it with our imaginations and discourses; they have a kind of body, but it is an inform mass, without fashion and without light, if faith and grace be not added thereto. Faith coming to tinct and illustrate Sehond’s arguments renders them firm and stolid; and to that degree that they are capable of serving for directions, and of being the first guides to an elementary Christian to put him into the way of this knowledge. They in some measure form him to, and render him capable of, the grace of God, by which means he afterwards completes and perfects himself in the true belief. I know a man of authority, bred up to letters, who has confessed to me to have been brought back from the errors of unbelief by Sebond’s arguments. And should they be stripped of this ornament, and of the assistance and approbation of the faith, and be looked upon as mere fancies only, to contend with those who are precipitated into the dreadful and horrible darkness of irrligion, they will even there find them as solid and firm as any others of the same quality that can be opposed against them; so that we shall be ready to say to our opponents:
Si melius quid habes, arcesse; vel imperium fer:
“If you have arguments more fit.
Produce them, or to these submit.”
let them admit the force of our reasons, or let them show us others, and upon some other subject, better woven and of finer thread. I am, unawares, half engaged in the second objection, to which I proposed to make answer in the behalf of Sebond. Some say that his arguments are weak, and unable to make good what he intends, and undertake with great ease to confute them. These are to be a little more roughly handled, for they are more dangerous and malicious than the first Men willingly wrest the sayings of others to favour their own prejudicate opinions. To an atheist all writings tend to atheism: he corrupts the most innocent matter with his own venom. These have their judgments so prepossessed that they cannot relish Sebond’s reasons. As to the rest, they think we give them very fair play in putting them into the liberty of combatting our religion with weapons merely human, whom, in her majesty, full of authority and command, they durst not attack. The means that I shall use, and that I think most proper to subdue this frenzy, is to crush and spurn under foot pride and human arrogance; to make them sensible of the inanity, vanity, and vileness of man; to wrest the wretched arms of their reason out of their hands; to make them bow down and bite the ground under the authority and reverence of the Divine Majesty. ‘Tis to that alone that knowledge and wisdom appertain; that alone that can make a true estimate of itself, and from which we purloin whatever we value ourselves upon: [—Greek—] “God permits not any being but himself to be truly wise.” Let us subdue this presumption, the first foundation of the tyranny of the evil spirit Deus superbis re-sistit, humilibus autem dal gratiam. “God resists the proud, but gives grace to the humble.” “Understanding is in the gods,” says Plato, “and not at all, or very little, in men.” Now it is in the mean time a great consolation to a Christian man to see our frail and mortal parts so fitly suited to our holy and divine faith that, when we employ them to the subjects of their own mortal and frail nature they are not even there more unitedly or more firmly adjusted. Let us see, then, if man has in his power other more forcible and convincing reasons than those of Sebond; that is to say, if it be in him to arrive at any certainty by argument and reason. For St. Augustin, disputing against these people, has good cause to reproach them with injustice, “In that they maintain the part of our belief to be false that our reason cannot establish.” And to show that a great many things may be, and have been, of which our nature could not sound the reason and causes, he proposes to them certain known and undoubted experiments, wherein men confess they see nothing; and this he does, as all other things, with a curious and ingenious inquisition. We must do more than this, and make them know that, to convince the weakness of their reason, there is no necessity of culling out uncommon examples: and that it is so defective and so blind that there is no faculty clear enough for it; that to it the easy and the hard are all one; that all subjects equally, and nature in general, disclaim its authority and reject its mediation.
What does truth mean when she preaches to us to fly worldly philosophy, when she so often inculcates to us, “That our wisdom is but folly in the sight of God: that the vainest of all vanities is man: that the man who presumes upon his wisdom does not yet know what wisdom is; and that man, who is nothing, if he thinks himself to be anything, does seduce and deceive himself.” These sentences of the Holy Spirit do so clearly and vividly express that which I would maintain that I should need no other proof against men who would with all humility and obedience submit to his authority: but these will be whipped at their own expense, and will not suffer a man to oppose their reason but by itself.
Let us then, for once, consider a man alone, without foreign assistance, armed only with his own proper arms, and unfurnished of the divine grace and wisdom, which is all his honour, strength, and the foundation of his being. Let us see how he stands in this fine equipage. Let him make me understand, by the force of his reason, upon what foundations he has built those great advantages he thinks he has over other creatures. Who has made him believe that this admirable motion of the celestial arch, the eternal light of those luminaries that roll so high over his head, the wondrous and fearful motions of that infinite ocean, should be established and continue so many ages for his service and convenience? Can any thing be imagined so ridiculous, that this miserable and wretched creature, who is not so much as master of himself, but subject to the injuries of all things, should call himself master and emperor of the world, of which he has not power to know the least part, much less to command the whole? And the privilege which he attributes to himself of being the only creature in this vast fabric who has the understanding to discover the beauty and the paris of it; the only one who can return thanks to the architect, and keep account of the revenues and disbursements of the world; who, I wonder, sealed him this patent? Let us see his commission for this great employment Was it granted in favour of the wise only? Few people will be concerned in it. Are fools and wicked persons worthy so extraordinary a favour, and, being the worst part of the world, to be preferred before the rest? Shall we believe this man?—“For whose sake shall we, therefore, conclude that the world was made? For theirs who have the use of reason: these are gods and men, than whom certainly nothing can be better:” we can never sufficiently decry the impudence of this conjunction. But, wretched creature, what has he in himself worthy of such an advantage? Considering the incorruptible existence of the celestial bodies; beauty; magnitude, and continual revolution by so exact a rule;
Cum suspicimus mni clestia mundi
Templa super, stellisque micantibus arthera fiium,
El venit in mcntem lun solisque viarurn.
“When we the heavenly arch above behold.
And the vast sky adorned with stars of gold.
And mark the r’eglar course? that the sun
And moon in their alternate progress run.”
considering the dominion and influence those bodies have, not only over our lives and fortunes;
Facta etenim et vitas hominum suspendit ab aatris;
“Men’s lives and actions on the stars depend.”