But, lastly, how do we arrive at this supposed pre-eminence of wisdom? Generally, by forcing the word of God to speak our sense of it, and not his; by taking advantage of some difficult texts, and by wresting many plain ones; by making every thing bend, in short, to our presumptuous fancies and preconceived opinions.
You see, then, what my meaning is—“That the EVIDENCE of Christianity, and not its rationale (which, however justly conceived and ably executed, cannot extend so far as curious men require, because Reason itself is so limited); I say then that the evidence of our religion is the proper object of inquiry;” and “that the Scriptures are to be admitted in that sense which they obviously bear, on a fair unforced construction of them, although that sense appear strange to us, or be, perhaps, inexplicable;” in a word, that the AUTHORITY and RIGHT INTERPRETATION of Scripture are what we ought to look after, and not the REASONABLENESS of what it teaches.
The truth is (for I would now, in conclusion, point out to you the mischievous effects of this curious theology, which has so much engaged the minds of Christians), the truth, I say, is, That we know not what we do, when we take heaven, as it were, to task, and examine a confessedly divine Revelation by the twilight of our Reason.
1. One effect is (and can there be a more dreadful one?) that this inquisitive humour, thus leads directly to Infidelity, and even Atheism. For the wise in their own conceits, not being able to clear up many parts of the divine dispensations, whether of nature or grace, to their satisfaction, hastily conclude that there is no fitness or wisdom, where they see none, and make their inapprehension an argument for their rejection of both. A perverse conduct, indeed! but so common, that I doubt whether there be any other so fruitful source of irreligion. But
2. When the mischief does not proceed to this extreme, still it is no small evil, that heresies arise, and must for ever arise, among believers themselves, from this way of subjecting the word of God to the scrutiny of our reason. For this faculty, being a different thing, under the same name, in every pretender to it, and, in its most improved state, being naturally incapable, where the revelation itself is silent or obscure, of deciding on what is fit and right in the divine counsels, must needs lead to as many different views and conclusions, as there are capacities and fancies of curious men. And, as every man’s reason is infallible to himself, because his own reason, his zeal in the propagation of what he calls truth, will keep pace with his presumption, till all is noise and dissonance and discord; till peace and charity forsake the world; till Religion herself disappears; and what is left to usurp her name and place is only an art, or rather a fit, of disputation. Then consider
3. How immense a sacrifice we make to the indulgence of a wanton curiosity. The Gospel was given to fix our faith and regulate our practice; to purify our hearts and lives, and to fill us with all joy and peace in believing. Instead of these substantial fruits, we reap I know not what phantom of self-applause for our ingenious speculations: we lose our precious time in reasoning, when we should act, and hardly ever come to an end of our reasonings: we grope on in these dark and intricate paths of inquiry, without ever attaining the heart-felt joy of conviction: we are so intent on trying all things, that we hold fast nothing: we spend a great part of our lives, some of us our whole lives, in suspense and doubt: and are so long examining what our faith is, and whether it be reasonable or no, that, with a divine directory in our hands, we drop into our graves before we come to a resolution of those questions.
These are the sad effects of this intemperate wisdom, which therefore we shall do well to exchange for a little modest piety. And such has been uniformly the advice of the ablest and wisest men, from the foundation of Christianity down to this day. It would be endless to refer you to particular instances in their writings. Their sentiments on this subject are concisely and forcibly expressed in the following passage of as great a master of reason as hath appeared in the Christian world since the revival of letters, which I will therefore leave with you, and would recommend to your most attentive consideration.
“Rationibus humanis scrutari divinæ naturæ (and what he observes of the divine nature, is equally true of the divine councils) cognitionem, temeritas est: loqui de his, quæ nullis verbis explicari queunt, dementis est: definire, impietas est.” And again—“Satis est ad consequendam salutem æternam, ea de Deo credere, quæ palam ipse de se prodidit in sacris literis, per selectos ad hoc viros, spiritu suo afflatos; quæque post versans in terris ipse discipulis aperuit: ac demum per spiritum sanctum iisdem in hoc selectis discipulis patefacere dignatus est. Hæc simplici fide tenere, Christiana philosophia est: hæc puro corde venerari, vera Religio est: per hæc tendere ad cœlestis vitæ meditationem, pietas est: in his perseverare, victoria est: per hæc vicisse, summa fœlicitatis est. Cæterum HOMINEM ULTRA HÆC HUMANIS RATIONIBUS DE REBUS DIVINIS VESTIGARE, PERICULOSÆ CUJUSDAM ATQUE IMPIÆ AUDACIÆ EST[34].”