That there is also another endeavour of the same kind, and for the same gene- ral end,—namely, to corrupt the doctrine of the gospel,—though in another way, and unto another extreme, vigorously carried on in the world by the Socinians, and those who either absolutely or for the most part comply with them in their pernicious ways, is no less known, nor ought to be much less bewailed; for this endeavour also is attended with many advantages to give it success. The cor- ruption of the doctrine of the gospel in the Roman church, as it sprang out of the ignorance, darkness, superstition, and carnal affections of the minds of men, so it is by the same means preserved. But although those things, in those ages and places where they abounded, gave sufficient and effectual advantage to its gradual introduction, and although the principles of it be now so inlaid with the secular interests of the generality of mankind in most of the nations in Europe as to secure its station and possessions; yet, in that emancipation of reason from under the bond of superstition and tradition, in that liberty of rational inquiry into the true nature and causes of all things, in that refusal to captivate their understandings in religion to the bare authority of men no wiser than themselves, which all pretend unto at present who dare venture on an ordinary conyerse in the world, it may seem marvellous how it should get ground and enlarge its territories, unless it be among them who are evidently bought off from themselves and from under the conduct of their own minds by some outward advantages, which they look upon as a valuable consideration. The true reasons hereof are inquired into in the ensuing discourse. But this new attempt, despising the baffled aids of superstition and carnal affections, which were in former ages pre- dominant and effectual, takes shelter under a pretence of reason, and the suitable- ness of what is proposed in it unto the natural light and understandings of men. Whatever there is or is not in this matter of the relation that is between religion and reason, yet this being grown, through the increase of learning and converse, with a decay of the true fear of God, the very idol of this age, whoever will pre- pare a sacrifice unto it, though it be of the most holy mysteries of the gospel, he shall not fail of good entertainment and applause; and whoever shall refuse to cast incense on its altar shall be sure to be exploded, as one that professeth him- self to be a fool, and even a common enemy unto mankind. Tell men that there
_ are some things in religion that are above reason as it is finite and limited, and some things contrary unto it as it is depraved and corrupted, and they will reply (what is true in itself, but wofully abused) that yet their reason is the best, yea,
6 TO THE READER.
only means which they have to judge of what is true or false. The liberty of men’s own rational faculties having got the great vogue in the world (as indeed it is that which is most excellent therein of what is merely in and of it), it is fond to expect that it should not meet with a pernicious abuse, as every thing that hath any worth in it hath always done, when advanced unto such a reputa- tion as migl.. render it liable thereunto; for no man will ever adventure to pre- vail himself? of that which others have no respect unto or do despise.
Herein, then, lies the advantage of this sort of men,—the Socinians I mean, and their adherents,—in attempting to corrupt the doctrine of the gospel, and hereon depends all their success therein: First, they get the advantage of the ground in general, by pretending to reduce all men unto right reason, as the just measure and standard of truth. Put in any exceptions unto this proposal, endeavour to affix its bounds and proper measure, offer the consideration of divine revelation in its proper use and place, and you give away the cause among the many, who de- sign at least to come in as common sharers in the reputation that reason hath got above all things in the world. By the confident use of this artifice, and the most absurd application of this principle unto things infinite and the most holy mys- teries of divine revelation, have this sort of men, otherwise, for the most part, as weak and insufficient in their reasonings as their predecessors in the like attempts, got the reputation of the most rational handlers of sacred things! And when, being harnessed with this advantage, they proceed to the proposal of their opinions in particular, they have such an interest beforehand in the minds of men by nature, and have things so disposed and prepared for their reception, that it is no wonder if ofttimes they obtain success. For they are all of them designed unto one of these two heads:—first, “ That there is no reason why we should believe any thing that reason cannot comprehend; so that we may safely conclude that whatever is above our reason is contrary unto it; and for what is so, it is destructive to the very natural constitution of our souls not to reject:” and, secondly, “ That the mind of man is, in its present condition, every way sufficient unto the whole of its duties, both intellectual and moral, with respect unto God, and to answer whatever is required of us.” Upon the matter, they pretend only to undertake the patronage of human nature, and the common reason and honesty of mankind, against those imputations of weakness, depravation, and corruption, in things spiritual, wherewith by some it is charged and defamed. And although it be contrary unto the universal experience of the whole world, yet might this design be allowed what commendation men please, so that the defence of nature were not undertaken expressly against the grace of our Lord Jesus Christ, the redemp- tion that is in his blood, and the whole mystery of the gospel. But whereas it is a part of the depravation of our nature not to discover its own deprayations, and all those opinions are suited to give it countenance against what it is not sensible of, and whereof it is not willing to own the charge, it is no wonder if with very many they receive a ready entertainment. And whereas they seem to interest men in that reputation which reason in the things of God hath obtained in the world, and thereby to countenance them in the contempt of others as weak and irra- tional,—things pleasing to the depraved minds of men,—it is more than probable that they will make a pernicious progress in one degree or another. So doth the subtle enemy of our salvation make his advantage of the disposition, inclination, and state of every age and season. Without his interposition, devotion of old might have been carried on without superstition, and in this age the use of reason might be vindicated without a rejection of the necessity of supernatural illumina- tion and the great truths of the gospel. But the better any thing is, the more noisome it will be when once he hath mixed his poison with it.