the great and hourly Work of Prudent Reason and of exceeding great use to our daily innocency and peace 24. The more the Understanding of a Christian discerneth the Evidences and true Reasons of all things in Religion the far greater advantage his Will hath for the Love of it and fixed Resolution never to forsake it and for seriousness and constancie in a holy self-denying Life and for patience in sufferings and joyful hopes of Heavenly Glory for Grace worketh on Man as Man that is as a Rational free Agent whose Will must be guided by the light of his Understanding And he must needs be the lowest and loosest Christian that hath least Knowledge and Intellectual apprehension explicite or implicite why he is a Christian 25. It is a great cause of the slight superficial Religion and weakness of all Grace which abounds among us that too many taking the Essentials of their Religion too much on the trust of those that educate them or with whom they live do labour only to build upward on such an ill-laid Foundation when as Trees grow downward in the Roots as well as upward they should be all their days still growing downward in the confirmation of their Faith and in the clearer and more orderly discerning of their Fundamentals and the Evidences of them It being an increased sight of Evidence of Truth intensively and extensively in depth and clearness of perception as well as material Evidences which is indeed the true increase of Knowledge and Belief And the ablest Christians should be not questioning but as long as they live growing clearer and stronger in the Knowledge of God the Immortality of the Soul and reality of the future Life and Misteries of Redemption and Sanctification where holy Reason will find the most necessary great and fruitful Work 26. Objective Religion being the thing which Reason must discern it is as vain to ask whether Religion or Reason should be preferred as to ask whether we should in seeing preferr the Eye or the Light or the material Objects which must all Concur to make one Act And they that ask Whether Reason and Religion be contray must know 1. That the Faculty of Reason as such is no more contrary to Religion than the visive Faculty to the Light or Object 2. That so far as Reason hath any pravity in Disposition or Act privative or positive ignorance or errour in the matters of Religion so far it is contrary to Religion 3. That so far as Reason is sound in Act and Habit it is agreeable to Religion 4. Therefore the worse any Mans Understanding is the more it is against Religion And not only the Learnedst and Wisest but also the Holiest and best having but an imperfect Illumination in this Life hath still some remnants in him of that which is contrary to Religion and every Man so far as his blindness and pravity is yet uncured 5. But as to the Objective parts themselves it is said before that none of them are contrary The Common Principles or Notices of Nature have nothing contrary to them in the Scripture There is nothing in the Doctrine of the Trinity Incarnation or Resurrection contrary to any Natural Verity nor any thing which true illuminated Reason by true Divine Revelation cannot prove 27. The blessed in Glory whose Intellects are perfected will see for ever such Reasons for all the parts of Religion even the Trinity Incarnation and Resurrection as will delight them everlastingly as seeing the admirable Harmony of all the sacred Truths and Works of God and the transcendant Wisdome of God manifested in all And Christ who is now both essentially in himself and oâ—jectively to Believers the Wisdome of God will as such be admired by Believers as he is now by Principalities and Powers in Heavenly places who know the manifold Wisdome of God by the Church Eph. 3.9 10. Even that Misterious Wisdome of God which seemeth Foolishness to the Worldly Wisdome of foolish Men 1. Cor. 1 2. And must be spiritually discerned 28. As the Devils believe and tremble so it is probable that the Judge of all the World will convince the wicked and Infidels at last that it was a Reasonable Gospel which they rejected and a Reasonable Faith and Service which God required of them and that they lived against Reason in their unbelief and sinning against God For the Spirit doth reprove the World of sin because they believed not in Christ John 16.8 And he that will come in flaming Fire to take vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ and will punish them with everlasting destruction from the presence of the Lord and the Glory of his Power and will come to be glorified in his Saints and admired in all them that believe in that day even because they believed 2. Thes 1.9 10. Will sure convince Men that Faith was a reasonable and Infidelity an unreasonable thing In all these particulars we have reason to believe that not only Conformists and Non-conformists but all true Protestants are agreed And they agree in the Renunciation of these contrary Opinions though we cannot say that any Man living is so perfect as to hold nothing that hath some remote Contrariety to the Truths which he doth profess not discerning the Contrariety I. They all reject the Infidels Opinions who think that the Misteries of Christianity and the Gospel are not to be believed at least as certain because Reason without supernatural Revelation cannot know them or who hold that the Gospel hath no Evidence of certain truth II. They all reject their error who take some part of Gods supernatural Revelation to be false and will judge what is true and what is false by the Conjectures of their Reason which ought to see the Truth and Concord of all And that supposing falsly a Contradiction do set up one part of Gods own Word against the rest III. They all reject their error who will not believe the difficulties of Faith upon the Reason or Proof of Gods Veracity and Revelation unless the thing revealed be evident in it self and may be proved by Natural Proof alone IV. They reject the proud conceits of those who when they find passages in Gods Word which they cannot reconcile or think not probable are readier to accuse or suspect Gods Word than their dark and erring understandings V. We all reject their impudent errour who feign Miracles where there was none or put false Constructions on the Text yea on the Articles of Faith and charge their own errours by misunderstanding on Gods Word even when those errours are contrary to the common Notices of Nature or the greatest clearest and most evident Doctrines and then tell Men that they must either deny those great Doctrines as cross to Gods Word or else that both must be believed as of God even the Canon Verities and these Mens inconsistent errours And we reject their Method that will try many plain great
certain truths and Texts by such as are more rare and more obscure and of smaller moment Much more their scandalous abuses who perswade Men that we can be no surer of the truth of Christianity it self than we are of every Lection Translation or Exposition when they are doubtful various or contrary And who tempt Men to Infidelity by obtruding their own Forgeries and Contradictions to be believed as the Word of God and of equal Verity with the essentials of our Faith VI. We all reject their errour who make every Circumstance of Religion unlawful which hath not a particular Command in Scripture as if Reason might not regulate such by the General Command As if Reason might not without express particular Precept choose a Text Method Words and Notes for remembrance in Preaching or might not Translate the Scriptures or turn the Psalms into Metre and put Tunes on each and many such things VII We all reject the Fanatick or Enhusiastical Opinion of them that pretend a necessity of immediate inspiration instead of Scriptures to teach Men inwardly Doctrines which they never outwardly heard or more than is before revealed in the Word And who thus equal their Revelations to those of the Apostles or feign this Immediate Light or Revelation to be the chief Rule to all Men of their Religion As if objectively there wereas many Religions in the World as there are Men of different degrees of Light within that is as there are Men. And that pretend that none are farther bound to believe the Gospel than they either see Miracles themselves to confirm it or else have this immediate Inspiration before described to attest it VIII We all agree in rejecting the fore-described Papal Fanatiticisme which maketh the Pope and Council though ne're so ignorant or erroneous to be secured of the gift of Infallibility as if it were by Miracle in judging of that which their Reasons are unmeet for and they do not understand especially their foresaid feigned World of Miracles by the sottishest Priests in Transubstantiation And especially their persecuting all that are not as unreasonable renouncers of common Sense and Reason and deposing Temporal Lords that will not exterminate them And their requiring all Christians to resolve their Faith into the Authority of this Fanatick Church as being bound to take that and only that for the Articles of their Faith and Word of God which they assert to be so and as needing no other Proof than the Pope and his Councils assertion And on whose Authority then doth the Pope and Council themselves believe it IX All Protestants disclaim that inhumane atheistical assertion that in Religion Inferiours must believe all that their Superiours assert and do all that they shall command and avoid all that they shall forbid them without using their own Reason to discern judicio privato whether it be agreeable or contrary to the Laws of God As if all Subjects must be of the Soveraigns Religion be it Heathen Mahometan Jewish or Christian Popish Socinian or what ever Or as if Man were above God from whom he receiveth all his power and might Command Men to blaspheme him or sin against him or forbid all to confess and worship him and God must ask Men leave whether he shall be God or be obeyed or worshipped And as if it were in the Rulers power whether any of the Subjects shall be Religious or be saved or as if Subjects were not reasonable Creatures or could obey without the use of Reason discerning whom and how far to obey If they have not a judicium discretionis how shall they know their King whom they must obey honour and protect from an Usurper or Traytor whom they must disown and oppose X. And we hope all true Protestants are agrreed against that impious Opinion that if an Inferiour be uncertain or doubtful whether the matter be Lawful or Sinful he must do it if his Governour Command it and forbear it if his Governour forbid it because an uncertainty must give place to a certainty and we are certain that the Ruler is to be obeyed but not that the thing forbidden is duty nor that the thing commanded is sin 1. For we suppose all agreed that it must go with a caeteris paribus 2. And that we are certain that no Ruler can oblige us to sin and therefore we are not certain that he is to be obeyed where we fear upon good reason that it is sin which he Commandeth For if I am justly fearful that it is sin that is Commanded I must be fearful that it is sin to obey by sinning And to be certain that I should obey and fearful that I sin in obeying are contradictory 3. And we doubt not but all Protestants are agreed that if all the Subjects or any can but be ignorant enough as to be uncertain whether there be a God a Christ or a Life to come or that it is a duty to relieve the Poor c. it will not therefore by any Mans prohibition cease to be all their duty to love or obey God or worship him or to relieve the Poor Or if Men be so sottish as to be uncertain whether Blasphemies Idolatry Persecution Murder Adultery Perjury c. be sins we all agree that no Mans Command can make it the duty of those uncertain Persons to commit them nor make them to be no sin whatever any Man of violence may say to the contrary in passion We conclude upon this Induction that till some omitted instance be produced this Enumeration of our Agreements will prove that not only Conformists and Non-conformists but all true Protestants are agreed really of the Interest and use of Reason in matters of Faith or of Religion Consectaries I. HEnce we see then that Divines have great cause to take heed of setting Christians together by the Ears by feigned differences where there are none and so destroying Love and Concord and tempting the ignorant to hate and falsly accuse their Brethren to the trouble of the Church and the hazard of their Salvation And therefore that while Men have not attained a through acquaintance with the matter and in discussing ambiguities of Speech and distinguishing Verbal Controversies from real if they forbear not their Censures and publique Controversies till they attain a more ripe distinct understanding they may greatly serve Satan while they think that they are serving Christ And how little the Church is beholden to those Men that either through factious worldly designs or ignorant Zeal against error have made the World believe by Pulpit invectives and voluminous Controversies that Christians differ really when it is but verbally experience might have satisfied us long ere this II. Those that have been guilty of such feigning of difficulties and wronging the Church should make repairation by open repentance and all Christians should study the difference between matter and expressive art and words and be desirous and skilful for the narrowing of differences as others are in widening them We are not in Love with the Spirit and Practise of Incendiaries Love-killers or Dividers We find too many contending in this case as if they thought the difference real but not any Party against another many Conformists as well as Non-conformists being jealous of giving too much to humane Reason But we suppose we have fully proved a real Concord among us all though unskilful word-warriours discern it not If any will be a dissenter he must be a stragler from all the Protestant Churches His Majesty in his Declaration of Ecclesiastical Affairs expressed his displeasure of such as pretended that the Church-doctrine needed reformation as if in Doctrine we were not agreed Seeing we all Subscribe the same Scripture and Articles of Religion and all agree in the twenty eight Conclusions and ten Rejections before express'd if any yet proceed in their Accusations we desire them for our Conviction to state the Case in which they suppose the difference is and prove their Charge and to remember what it is to strive about words and what have been and yet are the effects and that the Wisdome from above is first pure then peaceable and without partiallity and hypocrisie and that the Fruit of Righteousness is sown in peace and that blessed are the peacemakers for theirs is the Kingdom of God We whose Names are Subscribed not undertaking that no Individual Person is otherwise minded do our selves believe the real Concord of Protestants as it is here expressed Th. Manton W. Bates Tho. Case Gabriel Sangar Rich. Baxter Math. Pemberton Mat. Silvester Henry Hurst Roger Morice Edw. Lawrence Benjam Agas James Bedford Sam. Fairclough John Turner Joseph Read ERRATA PAge 5. line last for distance read difference P. 5. l. penult for theirs r. Men. P. 6. l. penult for neer r. neerer P. 6. l. 23. for Impulses r. Impresses l. 13. r. Impress P. 11. l. 26. for to r. of P. 12. l. 5. for be r. was FINIS
THE JUDGMENT OF Non-conformists OF THE INTEREST OF REASON IN MATTERS OF RELIGION IN WHICH It is proved against Make-bates that both Conformists and Non-conformists and all Parties of true Protestants are herein really agreed though unskilful Speakers differ in Words LONDON Printed in the Year 1676. AMong the other Church-troubling Controversies of these times we find it is one and not the least How far Mans Reason hath to do in matters of Religion And deep accusations we find brought against each other on this account some suspecting others of Socinianisme as over-magnifying Reason and others insimulating such as they seem to differ from as guilty of making Religion seem unreasonable and some who go over the Hedge where it is low do lay this charge of unreasonableness in special on the Non-conformists We who do verily believe that this scandalous Contention ariseth from Mens unskilfulness in the Art of framing and expressing the notions of that same matter which they commonly hold and that really not only Conformists and Non-conformists but also all Protestant Parties are herein of one mind though some think otherwise who neither understand their Brethren nor are understood themselves do therefore take it as Peacemakers to be our duty to give our Reasons of this our Judgement that if it may be the Preachers of Truth and Peace may not tempt the People into unchristian disaffection by perswading them that we so widely differ when really we are all or generally agreed Qu. Whether understanding Charity can see any real difference between Conformists and Non-conformists or any other Partiss of true Protestants about the interest and use of Reason in Religion that is about Gods Doctrine of Faith and his Laws for Mens Desires and their Practice Neg. For the due handling of this it is requisite that we first explain our words and then truly state the Question and then prove the Negative and lastly add some applicatory Consectaries I. By understanding Charity we mean a Person indued with Understanding and Charity so far as he useth them in this Judgement By a Real difference we mean not real misunderstanding of one another or real contending about words but a difference in Judgement about the very matter of Doctrine it self when intelligibly opened and each Party is understood By Religion we mean only that which is truly Divine and not about what Man may superadd though on the by we may speak somewhat of that and as the Church hath ever summed it up in the Sacramental Covenant and explained the parts of it according to the three summaries the Creed Lords Prayer and Christian Decalogue so do we here mean 1. The Articles of Faith 2. The matter of Holy Love or Desire 3. And of Practice By Conformists and Non-conformists we mean qua tales whether this be any part of the Controversies which denominate them And ex abundante even Qui tales whether they that are Meerly Non-conformists differ from the Conformists herein the question not extending to Quakers Seekers Papists Antinomians or any such Sect which are more than Meer Non-conformists By Protestants we mean those that make Christianity as delivered in the Scriptures their Religion protesting against the Corruptions and Additions of Popery who are now commonly known by that Name and distinguished unhappily by their By-opinions into Lutherans Calvinists and other Names 1. We deny not that all Protestants differ greatly from the Socinians who reject the Doctrine of the Trinity though found in Scripture because they think that it is against Reason though in that they err 2. We deny not that Protestants herein differ from Enthusiasts or true Fanaticks who pretend Revelations which Reason cannot prove to be what they pretend them to be and are contrary to true Reason and Scripture it self and who think that the secret impulses of their diseased Phantasies and Passions are such motions of Gods Spirit as Reason must give place to 3. We deny not but Protestants differ from the great Fanaticisme of Popery which both buildeth Faith and exerciseth Religion upon the most stupendious Fiction of Miracles against Reason and Common sense that ever to our knowledge was entertained by any Sect or Heresie in the World viz. 1. In their holding that a Pope and his Council called General are the Infallible Judges of the Churches Faith from whose Authority it must be received though the Pope should be himself an ignorant Lad or a Heretick and most of the Bishops in Council should not before understand the matter which they vote for As if God by Miracles taught the ignorant and erroneous to vote contrary to their former Opinions or above their understanding and their miraculous Enthusiasm and Infallibility were the Foundation of the Common Faith As if God would enable a Pope and Council that understood not Greek or Hebrew Infallibly to Translate the Bible out of Greek and Hebrew into their Native Tongues 2. And they pretend that all the Priests in their Church perhaps many score thousands can work Miracles at their pleasure and do so in every Mass which they Celebrate even to the making Bread to be no Bread and Wine to be no Wine nor any sensible Substance and all the Sences of the World that see tast touch them to be utterly deceived which is farr greater Miracle-working than ever Christ or his Apostles wrought And to the Belief of this and this renunciation of all common Sense all Christians on pain of damnation must submit and Princes must exterminate those that will not or else their Dominions must be given to another by the Pope We say not that Protestants do either exalt Reason as the Socinians or renounce it as either of these two Sects of true Fanaticks By Judging we mean 1. Discerning our selves 2. Proving to others By Reason We mean I Ex parte objecti such evidence of Truth which humane Reason may discern This is three-fold I. Evidence of the Thing it self which is either 1. Sensible Evidence as the very thing is objected to the Senses and so as Sensate represented to the Intellect 2. Evidence immediately intelligible by which the thing it self is objected to the Intuition of the Mind so some say with Ockam that the Intellect knoweth its own Acts and Spirits see Spirits II. Evidence of the Medium from whence by Reason we may inferr the Verity of the Thing And this is 1. Of an ordinary Natural Medium as a Natural Cause is known by the Effects and the Effects by the Cause e. g. There is a Sun ergo there is Motion Light and Heat or There is Motion Light and Heat ergo there is Fire 2. Or of a Supernatural Medium such as is Divine Revelation by Vision Inspiration miraculous Attestation III. There is Evidence of Consequence that the Conclusion certainly followeth the Premises Of Reason in these Senses we may have occasion to speak II. Ex parte subjecti vel Agentis And so Reason is taken 1. For the reasoning Faculty 2. For the mental
Exercise or Act in the actual Reasoning of the Mind 3. For a Habit of Facility and Promptitude in Reasoning 4. For expressive Reasoning by argumentation or discourse by Word or Writing The reasoning Faculty is considered in Man I. As in statu informato vel instituto II. In statu defâ—â—mato seu destituto III. As in statu reformato seu restituto In the state of Created Integrity the state of lapsed Pravity and the state of Sanctification or Recovery I. In the state of Nature or Innocency Mans Reason was 1. Sound in Faculty before its Acts. 2. Acted by degrees as Objects were presented to him And so as Christ himself increased in Wisdome as to Acts or Exercise for his Infant state was not capable of such Action as his Adult so did Adam 3. Habitually more prompt to Act upon such Acting II. In the state of Sin Reason was and still is in the unregenerate 1. Privatively blind or undisposed to the right and saving discerning of things Spiritual Holy and Heavenly partly through its own corruption and partly by the Wills unhappy inclination which is the exercitij principium And also disposed by both to false judging especially to practical errour 2. It is actually ignorant and erroneous and prejudiced against saving Faith and spiritual Good and holy Practice 3. It is by Custome in such sinful Acts habitually more and more depraved in its Privative and Positive Disposition III. Reason repaired is Illuminated by Gods Word and Spirit to 1. Common 2. Special saving 3. Special extraordinary Operations 1. The Common are 1. That Light or Common Knowledge and Belief which is preparatory to saving Light 2. That Light of edifying benefits by which Men are made useful to others 2. The Light of special saving Grace is 1. Initial in Vocation for the first saving Faith and Repentance 2. Increased in Sanctification by such a degree as kindleth in the Soul predominant Love 3. More increased in Growth unto the end All this is considered 1. In the first Disposition 2. In the Exercise 3. In the Habit. 3. The Extraordinary Illuminations are by Prophetical Inspiration Visions and Gifts of Infallibility proper to some few The perfection of all in Glory we may pretermit These things premised the Question is not whether Socinians Papists Antinomians Quakers c. differ from us nor whether any odd Person or Persons called Protestants have Ignorace enough to entangle them in an error in this Point nor whether any hasty Judges that are not skilled in discussing the ambiguity of words or for want of well digested Studies can neither understand others nor speak distinctly and intelligibly themselves or in uncharitable Factious passionate humour are disposed to misunderstand their Brethren or to put a sinister Interpretation on their words we say it is not whether such ignorant contenders do think that Men differ farther than they do nor whether any have used unmeet expressions justly blameable nor whether there are any that Write against or accuse each other on this account and would make the World believe that we are of contrary minds nor is it whether our Reasons really differ about the sense of some Texts of Scripture or Points of Religion nor is it whether Protestants differ about the extent of Humane Authority and the Obligation of their Wills or Canons But the sense of the Question is Whether it be a distance between Conformists and Non-conformists Lutherans and Calvinists or any other by-named Parties of Protestants whether and how farr we must have or give Reason for all our Religion or Exercise Reason in discerning it and in propagating and defending it by Proof And we shall prove the Negative I. By those Confessions of the several Churches and Parties which notifie their Judgements In all the Corpus Confessionum there is no Article on this Subject which is not commonly consented to by the rest of the Protestant Churches And as for the Conformists and Non-conformists they consent to Subscribe to all the same Doctrinal Articles of the Church of England though they differ about some other Subscriptions Declarations Covenants or Promises of Conformity and some Oaths and Modes of Discipline and Worship Besides that we all Subscribe to the same Creed and the same Canonical Scriptures And either the Point about the Interest of Reason in Religion is in the Creed Bible or Articles of Religion or not If not it is no part of our Religion nor necessary If it be then we Subscribe our agreement in it There is no Profession no Writing of either Party Conformists or Non-conformists Consented to by the Party which signifies any disagreement in this Point or contradiction of what both sides consent in Let them that will prove a difference cite any such Book or Profession of either Party if they can We deny not but some Non-conformists and Conformists did cast out their suspitions of two very Learned rational Men Mr. Hales and Mr. Chillingworth as if they had favoured Socinianisme because they so much used and Ascribed to Reason in Judging of matters of Religion And Knot the Jesuite would have Chillingworth therefore taken to be a Socinian But it was but particular Men and not a Party that was suspected and it was but particular Men that did suspect them Dr. Heylins aspersion of Mr. Hales was not the Churches Judgement And in all Parties there will be some suspicious uncharitable Men and some that will speak evil of what they understand not and take it as a neer way to get the reputation of being Wise and Orthodox by accusing others of Ignorance and error than by long and diligent well ordered Studies Object 1. But though they all Subscribe the same Bible and Articles they all understand them not alike Ans 1. No nor any two Persons in the World It is as probable that any two Men have spoken none but the very same words as that they have had none but the very same thoughts 2. Let any difference be shown as to the Point in question And such as is not equally managed by Conformists against Conformists as by them against any particular Non-conformists Object 2. You agree not whether the Reason of the Rulers or Bishops may make and impose any Form of Churches National Patriarchal or Provincial which Christ never made or any new Offices or Ceremonies of Worship Ans 1. This is nothing to the Point in question but of another thing 2. We are all agreed that circa sacra there are many undetermined Particulars and Circumstances which some call Ceremonies for which Scripture giveth only a general Command and Rule as Let all be done decently in order to edification in Unity c. which humane Reason in Rulers where it is their part and in Consenters where it is left to consent may and must determine And that they that have Power de rebus extrinsecis circa sacra may make humane Offices for such humane Works as Door-keepers Church-wardens Magistrates to keep Church-peace and
distance of place or time that saw them not may have certain infallible evidences of the Historical truth or report de facto that such things indeed were said and done 18. There are as is aforesaid Characters of Divine Authority in Religion and in the Sacred Scriptures which are their Inherent evidence or propria Lux even the Impress of Gods Power Wisdome and Love 19. There are evident unimitable effects of the Christian Faith which prove it to be of God even the Spirits sanctifying Work on Man which may by those that have it not be partly discerned in the holy Lives of Believers especially in the Sanctity of the Church that it should be holy in Comparison of the unholy World that is all sound Believers which are the real spiritual living Church for if one Letter might be made without Reason by chance yet so cannot a Learned Book And if an individual Christian might by chance be holier than Infidels yet so could not all true Believers But he that hath this Sanctification or Spirit in himself hath clearer and more assuring evidence and those most that have the greatest degree of holiness These all have the Witness in themselves 20. The Spirit of Christ thus sent from him as his Agent and Advocate in Mens Souls is the Author both of Common preparatory and of Special saving Illumination inlightening the Mind to understand the things of God and as is aforesaid giving the sanctified Will a new Relish to them as congruous and good And this Knowledge and Faith objectively and subjectively is the gift of God or a Beam from Christ the Light of the redeemed World But to some the same Spirit giveth far greater measures of Knowledge and Faith than to others and those are likest to receive most of that Grace who are most sincere and diligent in the Study of Gods Word and the use of all other holy means and not the idle negligent presumers 21. Neither corrupted no nor sound Reason can discern things without Supernatural evidence which Natural evidence doth not declare Therefore those that never hear the Gospel cannot know the Misteries of Christianity without a Miracle though they may know much of God as merciful and just by his Mercies and Government of the World 22. The Spirit is not given to ordinary Christians though it be to Prophets to bring them from God new Doctrines or Laws nor to make any supplements to the Gospel already revealed as if it was not sufficient in its kind nor yet to reveal the matter of Christs Gospel immediately to the Intellect or phantasie within by way of Inspiration Visions or Intuitions without an external Word or Revelation nor yet to cause them to work Miracles themselves But he is given to enable dispose and help us to understand believe love and practise the Doctrine and Law already by the same Spirit given to the Church by sanctifying our Power our Reason and our Wills by holy Life and Light and Love And as Christ is the Intercessor without us by whom we must receive all Mercies from God and send up all our duties to God so his Spirit is the Intercessour within us on Christs part as his Advocate and Witness pleading his Cause against our unbelief and other sin and working all Gods Graces in us and on our part teaching inclining and quickening us in all the Prayers and Praises which we send up to God in the Name of Christ Illuminating and sanctifying is not making us Prophets or Apostles nor equal to them as not being called to their Works 23. We must use our best Reason in diligent Meditation and Judgement to search the Works of God in Nature to know which are the true Canonical Scriptures to discern true Copies and Readings where the Copies differ to expound the Text to Translate it truly to discern the Order of sacred Verities that are dispersed through all the Scriptures to gather them into Catechismes and Professions of Faith discerning things more necessary from the less needful and the more clear from the more obscure to Compose our Sermons Prayers and Praises of God according to his Word To gather just and certain Inferences from Scripture Assertions To apply general Rules to particular Cases in matters of Doctrine Worship Discipline and ordinary Practice prudently to discern those Duties which are but generally commanded in the Scripture and left to be discerned by us in particular according to determining Accidents Circumstances and Occurrences which must be considered and compared And when Parents Magistrates Pastors Tutors or Masters shall so determine of such particulars in the Government of their Inferiours which belong to their several Relations or Offices to determine of according to Gods general Laws or Rules Inferiours must obey them in such determinations and in so doing they do obey Gods General Laws and obey God consequentially in obeying such Laws of his Officers as he authorizeth them to make For we are all agreed that there are some parts of Scripture which contain more necessary Doctrine than other parts and some great Duties of Prime necessity which are the end of many lower Duties and consequently a Rule to them as means and as subordinate and Actions otherwise Good become Evil when they cross these great final regulating Duties such a Canon is the Interest of the New Creature and Unity therein as to Circumcision or Uncircumcision Gal. 5.6 and 6.15 And such a Canon is the Love Peace and Concord of Christians in so much as they have attained while they seek after more Phil 3.16 such a Canon is Edification and order as to several Modes of Worship and Ministerial Acts and Discipline 1. Cor. 14.5.12.26 2. Cor. 10.8 and 12.19 and 13.10 Eph. 4.16 And the right ordering of a Christian Conversation doth much consist in discerning by true Reason when circumstantiated Actions are subservient or cross to these final regulating Canonical Duties that we may know whether pro hic nunc they are Duties or Sins Because affirmative Precepts bind not ad semper though no Sin must at any time be done lesser Duties when inconsistent with the greater at that time are no Duties but Sins And means are no means when they lose their tendency to the end or are against it So did Christ teach Men to difference between Tything Mint Anise and Cumine and the great things of the Law and between the least and the great Commandments and to judge of observing the Sabbath Rest and Conversing with Publicans and Sinners by this Rule I will have mercy and not Sacrifice Mat. 9.13 and 12.7 And to leave our gift at the Altar and go first and be reconciled to our Brother and then come and offer our gift Mat. 5. And to cast first the Beam out of our own Eyes before we take the Mote out of our Brothers Mat. 6. Thus to try circumstantiated Actions by their ends and greater Canon-duties and to try what Accidents do preponderate for the time and place is