Dearly Beloved Brethren, AGEEEABLE to a resolve of the last year, we come now to consider the Query; "What is the proper province and use of reason in religion?"
Here, on the usual plan of candid and regular discussion, we shall first explain the terms, and then attempt a solution of the difficulty contained in the interesting and delicate subject of inquiry.
The terms which are of peculiar significancy and importance in this question are, reason and religion; and the grand subject of inquiry is the proper province and use of the one in respect of the other.
The word reason has been taken by metaphysicians, philosophers, and divines, in a variety of senses, which have, too often, been left Indeterminate. This has occasioned mistakes, and disputes which might have been avoided, as well as errors of a pernicious tendency. In our explanation we shall consider the term in three acceptations only; ceptations only; appear to include all that is useful and essential in this inquiry; -- some others may be noticed, when we come to correct certain mistakes. Those intended in the definition are:
First. The rational faculty of the human soul or other created intelligence; which includes perception and judgment.
Secondly. The exercise of this faculty in its inquiries after, adherence to, and defence of truth; in the great pursuits of knowledge, duty and happiness; especially when inquiries are made, conclusions formed, and adherence supported on just principles and proper evidence; or by a just and regular scheme of ratiocination.
Thirdly. The constitution and order of nature (considering nature in the most sublime and extensive meaning of the word;) or that scheme of arrangement which infinite wisdom, righteousness, and goodness have established, throughout the material, intelligent, and moral systems of the universe; together with the principles on which this scheme is established: Which principles have their origin in the perfections of Deity, and are necessary to perfect the systems they govern. This sense of the word, though here mentioned last, in its regular order stands the first. It includes the existence, nature, attributes, and properties of all beings that exist, or can exist, in respect of their reality, possibility, relation and dependence. Thus it may be said to pervade the sovereign, and rights of Deity; and the dependence, duty, and obligations, of creatures. -- In the same manner it comprehends the nature and laws of cause and effect, subject & adjunct, means & end, agent and patient,time and place, extention and number; wisdom and happiness, truth and knowledge, ignorance and error, crime and punishment, thought and volition, principle and sentiment, motive and action: In a word of an innumerable multitude of existences, facts, affections, relations, oppositions, changes, and circumstances, which none but an infinite mind can fully comprehend. The nature and order of these being established by effective and invariable laws, become the subject of all our knowledge and foundation of just reasoning: the principles, or facts, being in some instances certainly and clearly known, lead us by the analogy of nature to an acquaintance with their causes, effects, or correllates. Without this established order of principles and things, the rational faculty of creatures would be an ignis fatuus, a light without heat, and which could afford no certain direction. All reasoning would be at an end; or rather, would in the first instance be impossible. This order of nature in conformity to the divine perfections by which it has been adjusted, both in its principles and existence, is excellent -- what it ought to be: -- right and best.
Though these are senses of the word reason to which we must advert, when a copious and strict view of the subject is intended, yet the sense principally designed in the query, is the exercise of man's rational powers, with the assistance of such information and evidence as he possesses; being the second particular stated in the forego big definition.
By religion is intended that faith, service, and adoration, which proceed from pure principles; have the true God for their object, and his glory for their end; being the religion God approves -- This according to our sentiments is the Christian religion; some of its principles, being partly known by the light of nature; otters only by special revelation from heaven; and the whole, contained and displayed, in the inspired scriptures of the Old and New Testament.
Having defined the principal terms, we proceed to the solution of the query. But, first it may be necessary to observe, that this inquiry becomes important, not only generally, from its interesting nature; but particularly, on account of a supposed contrariety, or opposition, between-reason and revealed religion, or faith; which sentiment both the enemies, and professed friends of religion have represented in one form or other, by their discourses, or conduct as true. The former professing themselves friends and disciples of reason, have asserted on every occasion that important truths and duties of religion are irrational; and to give the assertion support; some of them have laid it down as an invariable maxim, "that no proposition is to he admitted as true, but what reason can fully comprehend." Of the latter also, some who have been proud to call themselves rational christians, in their scheme of reasoning, setting up reason as their criterion, have explained away, or denied, clear and important doctrines of revelation. -- Others who have advocated the truth of these perverted or opposed doctrines, and appeared as the zealous friends of revelation in general,have used expressions which indicated that they considered reason as either unfriendly to revelation; or rendered useless in the contemplation of its most sublime truths. We hope it will appear from a due consideration of the subject that if in these things the enemies of religion have greatly, its advocates have also measurably, erred.
However it may appear to be risking a proposition when advanced on a subject so delicate, and where such diversity of sentiment has prevailed; yet we shall not hesitate in asserting, that the province of reason in religion, is to contemplate in their nature, evidence, and use, all known truths contained in that important subject; and to endeavour the application and improvement of them to the great purposes of piety, benevolence, and our own true and final happiness: -- To inquire also after unknown truths, which are capable of being improved for the same excellent purposes, when discoverable either by the light of nature or revelation.
It is then a province wider than the earth, broader than the sea: It reaches beyond the sphere of the resplendent sun, and "the flaming comet's long extended march:" It cannot be contained in the contracted limits of time, but extends to an unsearchable eternity past, and to an endless duration yet to come! -- But still it is a province, an allotment marked out by divine sovereignty and unerring wisdom, for the intellectual exercise, possession and enjoyment, of limited, dependent intelligences: And, as we have before hinted, can extend no farther than to truths concerning which they are informed, or furnished with the means of information. Into the secrets of the Most High, their reason must not presume to look, nor must it, in a manner inconsistent with its character, attempt to grasp (except in their general nature and evidence) subjects which are above the capacity of its possessor. Reason in religion, must also act within the limits of good, useful, and laudable intentions; in the light of truth, and under the influence of the spirit and grace of God. Idle speculation, vain curiosity, and proud dispute, are therefore excluded.
In inquiries after truth, or attainments of knowledge, it must be conversant with subjects which lie in the bounds of certainty, or probability. The first of which afford positive knowledge, the other matter of opinion. From the first class, correspondent certainties may in many instances be inferred; and from the latter similar probabilities.
The evidence of truth lies also within its province. This comprehends sensation, consciousness, the agreement of rational truths, facts, testimony, inspiration and miracles. Testimony being related to faith or belief; we Observe on that subject, that it not only frequently gives full satisfaction, and becomes the medium of very important knowledge, even when the testimony is human; but is also highly rational, when the mind withholds, or gives its assent, in exact proportion to the meaning and credibility of the testimony.
If this may be asserted of faith in human testimony; how much more, of that which is founded in divine? In this the subjects are the most interesting and important, and the testimony cannot be erroneous: For God is too wise to be mistaken, and too good to deceive his creatures. Hence revealed truths however mysterious or wonderful they are, may be assumed as principles of the highest reason, and positive certainty. -- But the evidences of the revelation come first, under inquiry, and be to the province of reason. -- We proceed,
Secondly, to the use of reason in religion. This part of our subject may be considered in two points of view: First, as reason is a mean for accomplishing an end; secondly, as it is rightly employed for such accomplishment. Many important purposes are answered by it, in its general design, as a mean.
First, it is a mean of bringing us to a just acquaintance with the wonderful works of God, wrought in creation, providence, and grace: — Of tracing therein, the footsteps of infinite power, wisdom, righteousness, goodness, truth and mercy; and of leading us through nature up to nature’s God, to behold his transcendent perfection and glory; to inspire us with that veneration, love and gratitude, which are due to him; thus to dispose and enable us to render him voluntary adoration and honour; and thus to display his glory among his rational creatures.
Secondly, its native tendency is to bring man to an acquaintance with himself; and, in connexion with religion, to enlarge, refine, and every way improve the human soul, by fitting it for the reception of religious truths, as discovered, and by giving them due weight in the intendered heart. In the light of divine truth, and under the influence of grace, it gives authority to the dictates of conscience; drawing arguments from the divine goodness and sovereignty, the righteousness and spirituality of God's law, the greatness of a creature's obligations, the detestable nature of sin, and the terrors of divine anger.
It is equally assistant to repentance, faith, hope, love, patience and all the other christian graces; by enforcing the truths of revelation which furnish arguments to enforce, or motives to produce their exercise in the soul. It enables the mind to forma just estimate of its true interest by comparing earth with heaven, time with eternity; & the fluctuating, unstable, frothy pleasures of sense and sin with the spiritual, sublime and lasting joys of religion and virtue; joys which spring from the presence of God, and by communications of his love flow into the soul.
The force of that pungent question; "what is a man profited if he gain the whole world and lose his own soul?" it makes him feel; and from a clear conviction of his guilt and depravity evidenced by revelation, facts and the feelings of the heart; it induces him highly to prize the gospel, and that Redeemer whose love and grace form the principal subjects of which the gospel treats.
Under this head we may consider the happy influence it has on the appetites and passions of men; regulating and restraining them by the rules of wisdom; conformably to the scriptural doctrine of self-denial; stimulating them, also, to virtuous action, in cases of apathy and supineness.
Here, and in sundry other cases, it is of no less importance in the use and application it makes of well known truths, which we are too apt to forget or neglect; than in its discovery of those before unknown.
Thirdly, its use is great in ascertaining the evidence of revelation. This it does, by satisfying the mind respecting what is proper evidence of it, in the nature of things; and by enabling us to judge concerning the genuineness of that which at anytime lays claim to our regard as such, and would command our faith. Here, the authenticity of history and of books said to be inspired, the faithfulness of translations, purity of principle, excellency of design, prophecy, miracles, and all, both internal and external, evidence of religion are tried.
A fourth use respects language, and consists; in fixing the sense and meaning of words, sentences, tropes, figures, and arguments, which are used in sacred books, or other writings and discourses. These it teaches us rightly to understand.
Fifthly, it is of importance in matters of prudence, where particular commands do not mark out the line of duty, of safety, or expedience; where a general command, such as that, "let all things be done decently and in order," governs; or where actions are declared lawful, but not required by precept. Here the subject, or circumstances, lying in the bounds of probability or choice; reason determines what is right, or best.
Sixthly, it is of singular importance to the serious friend of truth, in the assistance it affords him to escape, withstand and repel, the influence and attacks of superstition, error, and delusion; and in supporting him with consistency, firmness, and dignity, in his religious principles, profession, and conduct: It also fits the man of virtue and religion, whose mind is highly improved by it, for extensive usefulness among his fellow creatures. These important purposes are accomplished y its discovering to him, on the one hand, the falsehood and sophistry on which schemes of error are founded; by leading him up to their spring in the human mind, whether originating in ignorance, orvicious inclination; and, on the other, by opening to his view the truth, harmony, and stability of religious principles, doctrines, and facts.
Seventhly. - It is of great advantage to the pious man, in tracing the connexion between the principles of the divine government and the events of providence; so as to enable him to judge of the signs of the times, and the duties they impose: Likewise of the scheme of grace, and of the effects of grace on the soul: Of the various parts, connexion, and agreement of christian experience, by which he is enabled to form a just estimate of his true state and character, discover and correct his defects, see his right to the privileges and comforts of religion, and indulge the soul reviving expectation of future blessedness.
In short, without the power of reason, which is essential to his being a religion creature, man could have no religion; but must rank with the brutal part of creation; and without reasoning, or the exercise of this faculty, it could be of no use.
The right manner of using our reason in religion, comes next to be considered.
In general, it is to be used with much care, candour, seriousness, and humility, and in humble dependence on the illumination of heavenly wisdom, and gracious influence on the heart.
The contracted state of our capacity, & imperfection of our knowledge, the magnitude and sublimity of many subjects we have to contemplate, the intricacy, delicate nature, & exquisite connexion of others, require this manner of using it; especially as the subjects referred to respect the honour of God, our obligations to him, and our everlasting hopes. But, perhaps, the strongest reason of all, is the derangement, or perversion, our reasoning powers have suffered by human depravity. From the influence of a strong propensity in our nature to evil, by which the appetites and passions, warp and darken the understanding, incline us to assume wrong premises in reasoning., and to draw unjust conclusions from right; and this in favour of our carnal inclinations, and supposed, but mistaken, interests. This article proves the direction concerning gracious influence and divine illumination to be indispensably necessary. A few particular directions follow:
First. Be careful to find out and combat, on all occasions, the springs or causes of error; but especially in subjects essential to religion. These, in general, are ignorance, prejudices, perverse passions, selfish interests, and wrong habits in thinking and judging.
Second. Open the mind with candour to information, from whatever quarter it may be received, when supported by the evidence of truth; and make use ofevery mean in your power to gain the knowledge of essential truths; especially of revelation, when you have gained rational satisfaction that what you take to be revelation is such. On judging concerning the reality of revelation, bestow peculiar care. Do not let superstitious traditions assume the authority of facts in your judgment, nor yet the opinion of the multitude: on the other hand, let not the sallies of wit, the scoffs of in and scepticks, nor the difficulties which arise from circumstantial parts of the evidence, pass with you for conclusive arguments against revelation, and prevent you from candidly weighing and cordially embracing the clear and important parts of evidence. While you guard against superstition, take care that you do not reject the evidence God himself has furnished in the cause of truth.
Third. Labour to get a just acquaintance with first principles, and leading truths, both in reason and religion, and particularly in all subjects of argumentation you enter upon. Let them be well digested in your mind, and let your inferences drawn from them be fair, rational and conclusive; such as you can answer for with satisfaction before the bar of unerring wisdom and justice.
Fourth. Propose some worthy and important end to yourself in all your rational inquiries. So that you may act up to the dignity of your nature; as a rational creature, concerned for your own true happiness; for the honor of God, as his servant; and for the welfare of mankind, as a friend and brother of the great human family.
Fifth. Consider the extent of your capacity; and do not waste your rational strength on subjects where an angel's powers might fail. Be more careful to improve well known truths, than to gratify a prying curiosity; in the indulgence of which you might travel over an extensive field and gain nothing, or only trifles; a few variegated leaves or painted flowers. Yet when led to the contemplation of great objects, from worthy motives, on a proper occasion, with an important end in view, and with means of information in your hand; let your application and perseverence be in just proportion, to the means and end. Approach the profound mysteries of heaven with reverence, and put off, as it were, your shoes, while you stand on holy ground.
Sixth. When presented in revelation, with some sublime mystery, or stupendous subject, which the human mind cannot grasp; look carefully into the terms, or expressions which declare it, that you may discern what is declared; view the evidence and authority of the revelation and turn your eyes to the mysteries of nature which are within and all around you. Here rest; your reason has then performed its office.
Lastly. Consider your weakness, and liability to err from a variety of causes, and pray earnestly to God, to grant you divine illumination for direction ofyour inquiries after truth; and to give you firmness, consistency and perseverence in adhering to it when known.
Being desirous of supporting every truth, and system of truth, on proper evidence, we add in confirmation of the foregoing sentiments; that the inspired scriptures shew the importance and necessity of reason in religion, and assign it such a province and use as we have described. The eternal laws of heaven in the constitution and order of nature are there referred to on manifold occasions. The works of God are represented as incontestable vouchers for his being and perfections. Man is called upon, times without number, to exercise his rational powers on the great subjects of religion in all their diversifications; nay Jehovah invites him to come and reason with himself; "come and let us reason together, saith the Lord:"
There, in manifold instances, appeals are made to the senses of men, as ground of reasoning, concerning religious truths; not only with respect to the common order of nature, but in cases of extraordinary providences, miracles and the events of prophecy. Information is given, backed by evidence. Exhortations, commands promises, invitations and threatenings, are enforced by arguments, taken from the perfections and government of the Deity: from the obligations of creatures; or the essential interests of men. A chain of argumentation, runs through the whole scheme of Christian doctrines, and substantial reasons are given therein for their support. To instance in that distinguished doctrine of the New Testament; regeneration -- It must be observed that its necessity is urged from the contrariety which exists between the flesh and spirit, "That which is born of the flesh, is flesh, and that which is born of the spirit, is spirit -- marvel not that I said unto you, ye must be barn again." For the incarnation; obedience, and sufferings of the Son of God; man's depravity and guilt, God's strict justice on the one hand, and his design of shewing mercy, in a manner consistent with his glorious perfections and righteous government, on the other, are assigned as reasons.
In a matter of prudence and convenience, the apostles say: "It is not reason that we should leave the word of God, and serve tables."
Throughout this scriptural argumentation, arguments are taken as well from heaven as from earth; from eternity as from time; from invisible and intellectual, as well as from visible and corporeal objects. We are there taught to exercise our reason, in that humble dependence on the spirit and grace of God, which has been represented; and, what is more, taught to hope and expect such assistance.
We should now close this subject, were it not necessary to take a short view of those positions we have noticed as erroneous, or tending to mislead. And here, it may be first observed; that the contracted sense in which the word reason has been frequently taken, both by the friends and enemies of religion, has been a principal cause of the wrong, unsatisfying, and perplexing propositions they have advanced on the subject. A dislike of truth, pride, and a desire to embarrass on the one hand; and a fear to concede too much on the other, have been additional reasons.
The exercise of man's rational faculty, assisted only by the light of nature (and consequently in its depraved state,) or else a devised scheme of logick, have been in these cases often intended, when reason, in the highest sense of the word, should have been understood, and appealed to. But those senses exhibit a very partial and mutilated view of the subject.
The enemies of religion were right, when they asserted, that religion should accord with reason; and that the latter should be used for the trial of religious sentiment: but they were extremely wrong in the contracted erroneous sense they affixed to the word; and in its use, when they meant thereby to exclude the authority and influence of revelation; and when they proceeded to reason by sophisticated arguments, under the influence of base passions and selfish interests with a fond conceit that they were possessed of the depths of wisdom, when in fat they were wrong in fundamental principles.
The argument, or maxim, that we should believe nothing but what we can understand, at first view, is plausible; and as it applies to the general nature of a subject, or the affirmative meaning of a proposition, may be true -- But when applied to the extent of a nature and its manner of being, in certain cases; or to the reason why particular subjects are as asserted to be, in others; the maxim proves false and pernicious. Thus, when it is asserted that there exists a God, of infinite perfection, self-existent, and eternal; the general nature of the subject may be understood, likewise the affirmative sense of the proposition; and a variety of evidence conspires to prove this truth to our minds. Without these, or some of these, our assent would not be rational, it is acknowledged, but with them it is so, though the subject exceeds our comprehension. If therefore it should be asserted that because we cannot comprehend infinitude, or understand how a being can have existence of himself, uncaused, and exist without being or end, we should not assent to the foregoing proposition; this assertion would be folly, madness, and impiety in the extreme.
Sooner might we expect to take up the ocean in a cup, or place the sun in a lantern, than to comprehend by a finite mind (and especially one so limited as, man's) an infinite subject. Reason, as well as revelation, teaches us that such subjects do exist; and observation, as well as reason, proves there are mysteries all around us, and within us, in the constitution both of body and mind, of which we have the most certain evidence; which, the not infinite, we cannot fully understand. Shall we then deny our assent to propositions stated by unerring wisdom, and asserted by Divine veracity, because we cannot comprehend the subjects of which they treat; and yet claim the honour of acting rationally?
If propositions, such as we could fully understand, were on some subjects advanced, they could not be true; because incongruous with the nature of these subjects, and the capacity of man. Religion then, yea, the Christian religion has reason on its side. Its province and use, in respect of these subjects, we have before described.
The objections Christians have raised against reason, when contending with infidels and opposers of religion, should have been directed against their false principles and modes of reasoning; against the confined, erroneous sense in which they used the word, and that supremacy to which they would have advanced their own idolized reasoning powers in religion, to the exclusion of dependence on revelation and divine influence; not against reason itself properly considered.
That judicious maxim which has obtained among the rational advocates for Christianity, "Truths of religion may be above reason; not contrary to it," requires, we conceive, to be a little more clearly and fully stated. No subjects can be above reason, in the sense stated in the third step of the definition given above; in respect of man's rational faculty and reasoning, the transcendency of many is obvious and indisputable. -- To remove ambiguity, it would seem better to say -- They are not contrary to reason: but above man's reasoning capacity.
We shall conclude this subject, with our earnest prayer, that you may be so enabled by the influence of the spirit and grace of God, to make a right use of your rational powers in religion, as to obtain an enlarged acquaintance with its Most sublime and interesting truths; be firmly established in your belief of them, and feel their vital efficacy on your hearts: That you may support your Christian profession, and the sacred cause of your Divine Lord and Master with becoming consistency, firmness and dignity: And thus, always abounding in the work of the Lord, may you be prepared for, and finally admitted to his heavenly kingdom and glory.
We remain, Dearly Beloved Brethren,
Your's affectionately, &c. ============= [From the Charleston Baptist Association Minutes, 1798, via Wood Furman A. M., A History of the Charleston Association of Baptist Churches. Scanned and formatted by Jim Duvall.]
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