vain imaginations who scorn'd all ties of Laws and Religion As subjection to Governours is never more effectually recommended by any mere rational argument than that which comes with this consideration of the necessity of bring obedient to Magistrates because humane nature is not so able to provid for it self in solitude as in Societies So the extravagant Reasoners in Religion are not any way better reduced to obedience to Ecclesiastical Authority than by contemplating the vanity of their own imaginations For that prospect of their own ignorance will make Reason so obsequious and tame that though Ecclesiastical Laws as the Greek Law-giver saies of Laws in general are lookt on as Cobwebs yet they will not think it their interest to break them This consider'd I hope may supplant all censure which might condemn this way of arguing as prejudicial to Religion by rendring arguments which were design'd to fortifie it weakned by too severe an inquisition for this method doth no more violence to Religion than a Chirurgion doth to his Patient whilst he stretches the Sinews in order to set a bone which was out of its place Neither shall I fear that these Papers will be lookt upon as vainly speculative seeing the Dedication directs the Reader to so eminent an Example which alone though the Church was not protected by civil power and truth naked in that sense which the factious Adversary would have it is able to win practice and engage all Christian obedience which is desired and design'd so far as these Papers can promote it by My L d. Your Lordships most humble and obedient Servant John Warly An Advertisement SO often as the word Reasoner occurrs in this Tract it is to be understood of the Author of the Treatise of Humane Reason or of any other who is conducted by his principles and so often as the word Reconciler is us'd it is to be understood of the Author of the considerations of the Reconcileableness of Reason and Religion other Authors antient and Modern are either plainly cited or so discoverable by their matter that nothing more need be said by way of Explanation ERRATA REad as streight an Union page 16. for who read which p. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 65. dele they 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 85 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 90. r. terminated p. 92. r. p. 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 r. Minucius Felix 112. dele that 115. r. as much p. 116. dele least r. or p. 118. r. Erroneous p. 139. dele not and r. are not p. 153. r. scales p. 162. for which r. when 170 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 173. for that r. what 178. fornor r. now p. 180. Dele not 184. REASON in some late Treatises being set up Umpire in Religion challenging Appeals to be made to it as the highest Tribunal and being asserted with priviledges which are exalted above Pelagian invention or what any other Heresie could project And one Article of the Church of England being threatned by some positions which directly oppose it by saying That a man may be sav'd by the Law or Sect which he professeth so that he diligently frame his life according to that Law and the light of nature I thought my self obliged to examine the foundation on which this natural infallibility was built which is supported by these positions which say That faith is an assent given to Religious matters the understanding and will being no otherwise assisted than they are in drawing other Conclusions And that Reason requires no other assistance in the act of faith than the proposal of that which is to be believed which the Reasoner calls the near approach of the object being brought nigher by Revelation The former account of faith is imperfect and attended with many false conclusions which are deductions from it amongst many let this be considered That no man according to that description of faith can be an Infidel who hath readholy Scripture or its contents or matter proposed to his understanding And as it is an impossibility that Euclid should not render the intelligent Reader a Mathematician so it is equally impossible that the contents of holy Scriptures proposed to the Infidel should not make him a Convert This is necessarily inferred from the former position and shall be more illustrated by a supposition suppose therefore an Ethnic made so much a Proselite to the true Religion by reading holy Scriptures that he gives assent to matters of Religion no further than upon Examination he shall find them agreeable or congenial to his Reason or to speak another Phrase Reason can confess them to be true and let him be suppos'd to speak like the Samaritan-Woman in another case saying I do not believe the Creation of the World the incarnation of Christ and other matters of faith because of the evidence of the Divine Records but because I presume my belief will be ratifi'd and approv'd by my reason which is naturally bound to confess them when they are propos'd it will appear upon experiment that he is a wavering and weak Convert not far remov'd from infidelity This supposition is agreeable to the Reasoners account of faith and that term of art which expresseth it calling under standing and will the Elements of which faith is compounded In examining which I intend not to be so critical as he in interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will equally admit of such critical exercise but rather take it in the common acceptation That out of which bodies are made and into which is their last Return or Resolution which being accommodated to the Reasoners sense will conclude that Religious knowledge was no otherwise in mans mind than Idaea's or some dormantknowledg to be excited by proposal of holy Scriptures or as letters to make words to be fram'd by the Divine Paedagogy the Law and Gospel too being in his sense but as a School-master not according to the Apostles meaning to prompt the understanding This is so false that it may be confuted by History which sayes many perused the Mosaical-Scripture and some past critical judgments on them Longinus and others with the Greek Law-givers though some of their knowledg seems borrowed from them who must be in the Catalogue of Infidels And later ages give examples of this kind many men who must be acknowledged to be Masters of reason being not able to reduce themselves to belief according to the former method which wanting the Divine Testimony to byass their wills and to command assent left them in desperate Scepticism for though the contents of Religion are such as may be presum'd sufficient to command or at least win assent yet the medium which begets this perswasion is taken of holy Scriptures which saith Reason in some sense must be laid aside which shall be more proved in its proper place whilst it resigns it self to a more insallible conduct Let it be
also consider'd if the will and understanding are the Elements of Faith that an Ethnic laying aside the Divine Testimony and retiring to his reason would be more confirm'd in his perswasion As a Chymist asserts his principles and practical knowledge above that which Theory teacheth whilst he Analyses or dissolves a body by which he makes sense a witness of his reason and gives evidence of the truth by both or as the Mathematical knowledge challenges greater certainty than that in other Sciences which taking a Scheme asunder by demonstration and rebuilding it on the same principles confidently and justly calls it true but the success is different in Religious cases as in some curious contexture which is defective by its too fine threads and not far remov'd from nothing when most tenderly unwoven To this another consideration may be added how it can be imagined that the Heathens should be ignorant of the contents of Religion at least so far as practical seeing Reason is allow'd a Judge naturally qualified for decision of Religious controversies and consequently able to comprehend matters of Faith and in capacity to frame Religious precepts or notions without any assistance from without but only furnisht with its own innate faculty For that as well as he who is set up as judge in all controversies must be supposed to understand the whole Law though particular cases determine the sentence to some parts of it Let this be illustrated by that fam'd instance of a Theorem revealed to Pythagoras by a Daemon which although acknowledged to be borrowed from Revelation yet the principles by which judgment was past on it were not derived from that kind Spirit and it may be though possible that the Sophy might have made the discovery without that Monitor and himself proclaim the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This instance apply'd to the present case will force the Reasoner to confess that it was possible that the Ethnic might have luckily discover'd the matter which Religion proposes to be believ'd by his own saculties following their natural conduct which cannot be granted If it is objected that a great part of Religion is to be found in Heathens writings It may find an answer from this consideration that no arguments taken from Pagans Books for the proof of the truth of Religion can be said to prevail otherwise than by being probable and perswasive and they borrowing their force from Christian Interpretations and those which have influence on practice notwithstanding the seeming affinity between Reason and Religion are like Towers or Buildings which at a great distance seem contiguous which the eye by a nearer approach finds remov'd from their fallacious neighborhood That which is said may find another check from the Reasoner's fundamental position which concludes that it is a sufficient assistance to reason in act of faith if the object be brought nigher by Revelation which if true he may impute Heathenish ignorance in matters of Religion to no other cause but the want of holy Scriptures and retort the force of the former considerations by proposal of this question whether it is possible that the curious and secret Mechanism of nature in Animals and other Bodies could be discern'd without a Microscope which being deny'd may make it applicable to the former case Revelation being as necessary for the begetting of faith in the Heathen as a Glass for discerning the small parts of matter This must not be deny'd but if by Revelation the bare proposal of holy Scripture is understood as sufficient to command assent this will be a necessary consequence That the true Religion was not imbrac'd or believ'd in several Ages for no other reason than the Sporades which were confusedly discern'd in the Viá lacteá were not discern'd till Galilaeus made the discovery For as a Telescope was necessary for the discerning of the one so the holy Scriptures for believing of the other the want of which cannot be thought the sole cause of infidelity the contrary being demonstrable from the practice of the Jews who must not altogether by one peremptory sentence be depriv'd of their Reason who have not and perhaps could not be reduc'd to belief though conversant with holy writings this makes way for this Disquisition Whether in the act of faith the understanding is enlightned and consequently the will determined in such manner as it cannot be by a mere natural conduct The affirmative of this may be proved according to the method of the Schools from this Topick of Gods concurse with man which alwayes leaves goodness as its effect which must be called perfection according to the meaning of the Character which was given of the whole Creation that all that was made was good viz. Every Creature perfect in its kind seeing therefore faith is the work of God on the understanding 't is past doubt that it is improv'd and the sight more perfect How it is perfected shall be declared in another disquisition in this place 't is enough if I remove prejudices which the former assertion may create by saying that the perfection which the Soul hath in the act of faith is not such as advances its nature to an Angelical degree of knowledge yet it hath more than could be the result of mere natural powers guided by their own methods Neither must this perfection be restrain'd to simple apprehensions or notions but complex which would be as Ropes of Sand without any true connexion which must be such because matters of Religion transcend reasons highest pitch which knows not how to compound its notions or thoughts so as to make true propositions as may appear from an instance in one fundamental If this question be proposed to reason whether God and Man could be in streight an union as they are in Christ's person it must remain undetermined And God and Man must stand in the proposition as Subject and Praedicate till Divine testimony comes as a Copula To prevent such misprisions this explanation may be added viz. That by the perfection attributed to the Soul in the act of faith no new faculties are to be suppos'd that could transform its nature and remove humanity to another kind However that which is said may make way for an objection if the mind is thus perfected or inlightned to discern the truth of proposition of which it must be ignorant whilest guided or inform'd by its own natural evidence and conduct all believers are Enthusiasts This is no necessary consequence of the former assertion For Enthusiasin derives not its name from the Divine concurse with the Soul in some particular acts but when it comes at times when it is not expected and out of the common course and method or when knowledge which seems extraordinary such as a man could not attain to by use of his reason and which he doth not understand when spoken Now the improvement of the pious mans knowledge which is acquir'd by regular means which Religion commands to be us'd deserves not
of a visible Church at any time since it was founded if not the being of any truly so called For that principle which obligeth a man to believe that all Councils have been fallible will never put him out of doubt whether the profession of the Church at any time was agreeable to the truth of Religion For seeing the Reasoners rule admits of nothing as certain further than it is knowable by some faculty of the Soul independent form Divine assistance it is impossible that he can have any more than conjectural knowledg Reason being not able to inform him of a Criterion of a true Church by its own evidence but by Revelation which says the true faith shall not fail Now that this true faith is in a doubtful case must be determin'd by those who have power from God to make a certain discovery of it That which is said is so agreeable to the Apostolical rule no Scripture is of private interpretation which must be confest by the Reasoner though there was no Sacred Authority to confirm that Canon that it is only necessary that objections are remov'd The first of which may be this that by the delivery of Reason in private persons to be determin'd by that which prevails in a multitude is to make or set up a Rational Papacy For as each Member of the Roman Church is no further esteem'd Orthodox than he delivers up his private reason either to the Pope alone or as he is in juncto with a general Council which is said to have such power to determine infallibly though the interpretation make Scripture to be no Scripture So every Christian is to be esteem'd Orthodox or Haeretical according to the sense of the Council which hath power to interpret and make his reason to be no reason No such conclusion can follow and if it did it would not break the force of the arguments which confirm the former positions For suppose the Definitions of Councils as conclusions which Reason draws from the premises nor as none can be so rash as to say Reason makes the conclusion true which was so before only it could not commend it to the will and understanding as an object of natural faith till the two propositions were brought as witnesses of the truth of the conclusion or that Logick creates truth but only assists the invention in its search for it so by the same reason none may say that Councils make Articles of true Religion though they are the means of their discovery But let this objection be consider'd as it relates to Papal Decretals The name Pope will never affright the sober man out of that reverence which is due to just Authority Councils and holy Synods or if it be found to be so in a single person For if it could be prov'd as some have affirm'd that the Pope was and is the Church Virtual it would be beyond dispute that infallibility did at some time since Christian Religion was in the World sit in the Chair or at least may do when fundamental controversies arise which threaten the Churches ruine without the imputation of making Scripture to be no Scripture by his Authority It may be safely said by any Christian that he would not give assent to several Doctrines which are urg'd as matters of faith necessarily to be believ'd for the attaining Salvation did not the Church declare them to be so yet the same person on the same principle is not oblig'd to think that which is so defin'd by the Church is made true by its definition Hitherto I have us'd this comparison which makes the determinations of Councils as conclusions of a Syllogism made by the Heads of the World to illustrate the answer to an objection but it being so apposit to another design it shall be us'd to shew that the Reasoner in a Council is not capable of making a Syllogism from mere natural Topicks to demonstrate the truth of that which is debated This will appear to be true from the consideration of the Structure of a Syllogism which leads us to the knowledg of a proposition which was less known by others which are more evident and easie to be understood For the medium which is an ingredient of both propositions is as clear and as certain as a common notion and the truth of the conclusion depends on it which if mistaken makes the Syllogism a fallacy Suppose therefore the Members of a Council as so many Scholasticks arguing they have no such common notions as Philosophers have by which as media they can draw conclusions Although it must be confest that the understanding by its own evidence can judg of the truth of some propositions viz. It is impossible God can do any act which implyes a contradiction c. Yet Divine Revelation is the medium by which truth in propositions which are more obscure is determined Hence it sollows that the Sanctions and Definitions of Councils must be said to be Hypothetically pronounc'd true as this saying is viz. If the Moon is Eclipsed the Earth interposeth it self between it and the Sun Not unlike this is the way of arguing in a Council which proves Christ's humanity from his Passion for if he suffereth humane nature did interpose it self else he could not suffer Now as none will say there is and always was anecessity not in the nature of the Moon but in the manner of its motion that it must be Eclipsed at some times for to say so is to confine the Almighty's wisdom to one System and to take away the possibility of the Worlds being in such a frame in which neither Sun or Moon might be Eclipsed but when it is seen to be so it is evident that the Earths interposition is the cause of that seeming defect So a Council cannot conclude the necessity of Christs being Man but Hypothetically For the Divine decrees which reason cannot know but by Revelation are as the condition or antecedent which makes Christ's humanity necessary Let not this assertion seem strange since it is impossible but that reason must be defective as it appears from the former instance as also from this consideration that the mere Reasoner cannot conclude the necessity of Christs incarnation and will be more at a loss in other mysterious matters of faith The definitions and conclusions of Councils thus hypothetically drawn are not less certain because they are such seeing the Antecedents of their propositions are matters of fact contain'd in holy Scriptures and those who discourse have Divine assistance in discerning the connexion and inferring the consequences Now the connexion and sequel is true because of the Divine direction as is already prov'd and the Antecedent viz. matters of fact is so as it appears from the miracles which confirm'd their truth which were such as reason might discern to be Divine for Reason may be allow'd a Judg in this case though not in all doubts which come under debate in a Council The reason of which is this
The Natural FANATICK OR Reason Consider'd In its Extravagancy in RELIGION and in some late Treatises Usurping the Authority of the Church and Councils By JOHN WARLY B.D. late Fellow of Clare-Hall in Cambridg Sic si homines rationem bono consilio a Diis immortalibus datam in fraud m malitiamque Convertunt non dari illam quam dari humano generi melius fuit Cicer. de nat Deor. lib. 3. Satius fuerit nullam omnino nobis a Dijs immortalibus datam esse rationem quam tantam cum pernicie datam ibidem London Printed and are to be sold by Thomas Basset at the George in Fleet-street 1676. IMPRIMATUR 2. Novemb. 1675. Geo. Hooper R mo D no. Arch. Cant. Ã Sacr. Domesticis TO THE Right Honourable HENEAGE Lord FINCH Baron of DAVENTRY AND Lord High Chancellor of England May it please your Lordship THough Dedications as much as Prefaces may seem formal impertinencies yet they cease to be such when the Patronage it as the Broad Seal of England to Authorize and licence the Examination of the Libertine though in such method as may seem unkind and unnatural to Humanity in the discovery of Reasons defect and exposing it to the publick vieu naked and intoxicated This way of arguing is so far justifiable as it is more necessary at some times to declare that men are mad sools and bewitch'd in their search for Religion than to flatter them with soft compellations of men of sober minds dispos'd for reasonable service and critically wise to Salvation This method is also commended by Christ's practise who disputing with the Pharisees and Opinionative formalists of the Jewish Church answers their questions with questions and at the same time confounded them whilst he inform'd them by retorting their folly and turning the edge of their own troublesom queries on themselves which was the most proper way to silence a Pragmatical Jew The present state of Religion as it is to be found in factions minds makes this method seasonable for this age which is ful of Rea soning Zelots the secular Fanaticks who must be Catechiz'd in the first Elements of their natural Religion though in a stile as rough as that by which Arnobius discovered the folly of the Gentiles These considerations I hope may render this bold address more pardonable and the Tract less liable to censure which being presum'd I cannot but think it necessary that I declare which were the first motives which conmended the task to my thoughts and what directed it to your most Honourable Patronage Libertinism exalting it self above Sacred Authority and Vsurping its power pleading Reasons claim and right to the spiritual Judicature and it being seasonably checkt by that Oration which made England in its Representatives its Auditor when it captivated both ear and mind with sweetness and vigour and as it is the property of Eloquence commanded whilst it perswaded I thought it would not appear an impertinent peice of curiosity in a private person to inquire into and examin the composition of that Leaven with which Faction swells and turbulently serments I was also more confident in this address to your Lordship whilst I consider'd that some of the matter of these papers when spoken as duty call'd me as well as written found encouragement from the Right Honourable Heneage Earl of Winchilsea my very good Lord presuming they might find the same favourable entertainment whilst they apply themselves to the same name which is now famous both for Forreign and Domestick administration of the affairs of the Kingdom For it is no contradiction in my hopes to conclude that Souls may be allied as well as bodies and that there may be Affinity of Opinions as well as Persons and the same singular Candour and Humanity may run in the same blood as Hereditary to the Family This Task was also encouraged as necessary whilst I considerd that several interested persons cloakt their practise under the thin film of a pretended Religion which might exempt them from the imputation of being Atheists which is a name so odious as would effectually stifle their designs and make their practise nauseous and seem'd careless whether Christian Religion as it is said of Astraea return'd again to heaven so that the world was possessed with a belief that they acknowledged the Deity which they would have prov'd and worshipped by their rational Method Now that such might not impose upon credulous minds by perswading them they are truly Religious I thought it proper to unmask them by shewing that they are so far from being so that by that method they cannot intitle themselves to the names of Theists These men also pleas'd themselves or at least others with an empty name of a new kind of faith which they did no more understand than the Exorcist doth the Sacred words abus'd in his Charm making it natural Reason with an object brought nigher by Revelation and to supply its defect have impudently medled with the object God himself representing him as a Proteus to be ador'd in several shapes or as a Picture to be seen and worshipped in divers forms according to the various situation of the Spectators by which arbitrary Transsiguration of Christ in each mans brain he will be as much abus'd in mens phancies as the Deity was in the Heathens Idolatrous way of worship It need not be call'd to your Lordships mind that such extravagant liberty will exceed all former Her esie and schism which seem more modest for they were never contracted into a more narrow compass than an Assembly or congregation but this makes in its Ecclesiastical Anarchy each Zelot an independent-Church But I was not only led to this Task by the wild projects of Extravagant brains but by the practice of men of more sober minds who perhaps observing the predominant humour and prevailing prejudices of some against Ecclesiastical Authority as Tyrannical over Consciences out of their great zeal for the Church and Christian resolution like Commanders disarm'd in sight snatch a Sword from their Enemies hand when ill success deprived them of their own dispute with the Atheist upon his own principles and fight against him with his arguments which way hath been little succesful And it is no great wonder for Divine Authority which is excluded in such disputes sets the edge on the spiritual sword is the strength of that arm which weilds it All natural arguments so managed are as some vitious Syllogisms which have all the propositions but concluded nothing But this being not so easily believ'd as said in This Treatise Reason and Religion dispute their rights to be judg in spiritual matters This method is altogether necessary for the Reasoner will never believe he is lawfully condemn'd if he have not liberty to bring in all natural evidence in the Trial which large concession will make him know the vanity of liberty falsly so call'd and subjugate his unruly mind playing like a fish which is wearied with the line of his
Aristotle lays down as a rule approv'd by Rhadamanthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist lib. 5. Such observation of natures Law will justifie the Heathen not the Christian The Reasoner may also urge that Tully Plato Seneca and other Sophies have been Authors of such sentences which have such a near alliance to Scripture that only the Authors names can distinguish them from it This granted will not help the Reasoner for he cannot prove them emanations of a Heathens mind or convince the World of the certainty of their not being borrowed from Divine Revelation mixing their own thoughts with some notions taken from Scripture as some have endeavoured to prove which will appear more probable if the Ethnick be considered in his confused way of speaking of God and different expressions of him which will give way for a conclusion That they certainly knew a Being above themselves but what it was were uncertain for had they as certainly known his nature as they seemed assured of his Being there had not been such variety of opinions concerning him for these notions in mans mind are unalterable and although discourse or artificial ways may confound them when conclusions are to be drawn and so seem variable yet in themselves considered cannot be changed Wherefore it being granted that God is known by pure Reason as to his Being and some of his attributes yet by this imperfect notion the Reasoner can be no more called a Theist and said to know God than he who seeing some few or all the proportions of a man drawn or painted can be said to know his Crasis or Constitution or what humour is predominant If a similitude may be admitted in this case it may be said that he who passes judgment of the nature of the Deity by those lineaments of justice and mercy power and knowledg which are in man he will be as ignorant of the nature of God as the other of the Crasis or Constitution of a man for as the one cannot conclude by the draught what humour is predominant neither can the other know in which attribute God takes most delight Besides if mere natural evidence is to be set up judg of just and unjust without respect to the Divine will a great part of Religion will be disputed and the Christian Creed contracted into too narrow a compass some of its Articles according to the method of passing judgment being in danger not to be believ'd and Christianity would not be improv'd much above that height which King Agrippa arriv'd at men being but almost perswaded to be Christians Hitherto Reason hath been consider'd in its quest concerning the Vnity of the God-head but before this disquisition is concluded I cannot but take notice of that fam'd instance in Plato cited by Eusebius de praeparat Evang. lib. undec c. Dec. tert who made the unity of the Godhead as a Characteristick or token by which Dionysius should discern whether his Letters or Epistles were jocular or serious This seems to speak the Author naturally Orthodox but doth not sufficiently justifie him and undoubtedly free him from the imputation of Polytheism or a confus'd notion of the Deity for it may be doubted whether he us'd that Beginning with one God as a mark of his more serious business rather than to signifie his setled opinion because it would savour too much of a narrow and envious Spirit not becoming a Philosopher to have communicated that as a secret to Dionysius and not so clearly and ingenuously declared it to the rest of the World in the whole series of his Discourses It may be also a wonder that he could at any time write Jocularly and playing with the Deities making the term Gods to be as a Signet to seal his more trivial secrecy or less accurate writings except it can be thought that he as a Socrates derided and laught at the Heathens Idolatry being serious when Deus came into his mind but laughing when he thought of Dij This may be one plausible way to confirm the usual application of Plato's Epistolar Mark or Sign but it is hard to be imagin'd if his stile and manner of writing is considerd That which is said of Heathens ignorance will not be easily refuted by citations taken from Porphyrius Proclus or Plotinus or other Platonists seeing it may be presum'd that they entertain'd the same opinion of the Deity which their Master had Now how far the Platonick Doctrine is to be embraced may appear from the consideration of the Discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some have endeavoured to accommodate to Christ the second Person in the Holy Trinity For the second Principle in Plato's sense implies more or rather is different from the personal distinction in the Trinity as it is matter of Christian Belief If it might be thought proper to vye Authority with Authority I could instance in Heathens Eminent in Dignity Morality and Learning Antoninus and Severus who were not free from the thoughts of Polytheism as may be conjectur'd from the Language of their publick Professor of Philosophy Alexand Aphrod in his book De fato p. 135. which speaks of the Deity in a plural number and attributes Omniscience and Prescience which is the attribute of one and the only true God to Dij or Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Language may be presum'd to be suited to the Emperours apprehension of the Deity This also may be considered Zenophon who in a pleasant Discourse seems not altogether to speak his own sense or Language but that which generally was received says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shews that the Unity of this supreme power was not so apprehended to be infallibly denominated one as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies which may not be translated is but seems Zenoph in convivio If this citation as Table Discourse may seem too familiar to bear the weight of Authority in strict ways of arguing let the Authour be considered when he speaks most seriously and when an extraordinary appearance of an Enemy oblig'd his thoughts to retirement and engaged him to Devotion it will appear doubtful whether he was Theist or Polytheist at the same breath confounding Deus and Dij beginning with the one and ending with the other saying these words concluding his Oration to the Souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zen. de exped Cyri-pag 296. Hitherto the Deity hath been considered as it may be said to be known to the Reasoner and the next disquisition is What certain knowledg of the nature of the Soul and its immortality can be attain'd by mere Reason As the Eye cannot see it self without a Mirror or Glass so the Soul cannot know it self at least as to its duration or immortality without Revelation It is a difficult task to prove its existence much more the eternal continuation of it as appears by the French Philosopher who seems to glory of his Invention when he had as he thought found a way to convince the Sceptick of its distinct
the name of Enthusiasm Neither can that extraordinary assistance promis'd to holy Councils and Synods denominate them Enthusiastick in their definitions But I will not urge this argument seeing the Reasonner concludes Councils no otherwise assisted than by Reason and no better qualified for finding truth than a Senate or Parliament but further examine the Reasoners positions which allows no more Divine assistance to Reason but the near approach of the object represented in holy Scripture or to speak in his Metaphor that the eye of the Soul can discern all spirituals objects external impediments being remov'd and brought within the Sphere of Vision This discerning faculty is such that the Soul can no more pretend to be furnish't with it than the Batt or Owl can be said to have an eye as quick and as piercing as the Eagle and as well dispos'd for vision if nature had not plac'd its proper objects at too great a distance Some parts of Matter are so small that it is impossible they should be discern'd he deserves to Chronicled a fool who observing the discoveries made by Microscopes of small bodies which nature could not see whilest unassisted by art and she look't with her own eyes would attempt an invention of making discoveries of the parts and figures of them of which the Air or Wind consist Some objects are not visible though as near as it is possible they can be Not to speak much of Atoms and Mathematical points the one not to be discern'd by the eye of the body the other not distinctly seen by that of the mind as appears from numerous Controversies which arise from them which are not so trivial or useless but that prudence can had hath made them subservient as the strange Phaenomena's of the Load-stone suggested by the Reconciler to facilitate the belief of the existence of a spiritual being by shewing that there are beings in nature as well as those which Religion discovers whose existence must be consess'd though the object are invisible and confound both sense and reason in their search This defect of natural sight proceeds not from the want of the near approach of the object as is demonstrable from the first prospect Religion takes viz. The being and nature of God who being brought as near as imagination can wish or propose for what object can be so near to the Soul as an Idaea which is connate with it and inseparable from it is but confusedly discerned besides the ubiquity of this object implyes it is near to every faculty which is able to discern it the World also being as a Theater in every part of which of God is to be seen yet the notions of God which natural men frame in their brains are as ill Representations of him as Pagans Idols whose monstrous Pageantry owes its beginning to mans imperfect knowledg of the nature of Spirits which is so far from comprehending the Supreme that it cannot conclude the being or understand the manner of the existence of the inferiour the Angels who are above mere humane knowledge But if this may be retorted by saying the natural ignorance of the existence and nature of Angels whose being reason cannot necessary conclude doth not imply the ignorance of the Deity whose existence is more evident which must be granted for as he who cannot discern an Atom or the smallest visible part of matter may see a Mountain or greater object so humane Reason ignorant of finite may discern an infinite spirit yet it argues the imperfection of the sight for he who cannot discern a Mote in a Sun-beam cannot so distinctly discern the vast body of the Sun and he who knows not the ratio formalis or essence of the least part of matter knows it not as it lyes in the great Bulk of the Vniverse Let this be concluded by saying That as he who cannot distinctly see the small Sands cannot so distinctly see the vast Sea-shore so he who knows not the nature of finite doth not distinctly discern that of an infinite spirit To what degree of knowledge Reason only following its own conduct can lead its follower and how he can be said to be a THEIST Satisfaction will be given to all doubts which can arise out of this inquiry if these positions be prov'd That Reason in its quest concerning the being of God and the manner of his worship cannot arrive to a higher pitch of certainty than that of opinion And that such knowledge is so uncertain that it cannot be consistent with that firm assent which Religion commands For proof of the former 't is enough to direct the Reader to the precedent Disquisition which shews how the Reasoner puts himself in the condition or quality of an Ethnick For though Revelation is allow'd as necessary for the setting out his Rational guide yet whilst Reason is set up Judge of reveal'd propositions which must be ratified by appeals made to it nothing is left of Revelation but the name and reason Consecrated by a Heavenly Title These premis'd will make a more easie digression to the examination of the particular method and Rules which the Reasoner prescribes his guide viz. Not to assent to any Conclusion which cannot be prov'd by natural evidence This direction observ'd by the guide will give no better assurance of safe-conduct than that which opinion affords and in strictness of Language cannot intitle him to the name of Theist which shall be more largely prov'd But before I speak to that part of this inquiry I cannot but suggest my fear that by this harsh conclusion I might be thought to condemn the great part of the world as Atheists and to call Gods goodness in question in not indowing man with such faculties as could discern the Creator and trace a way to happiness and by this position to take away the satisfactory method of solving doubts in Religion viz. That there is as much evidence of the Truth of Religion as the matter of it is capable which would be insignificant if Reason were not able to discern it These prejudices shall be remov'd by the following discourse I only name them here least the Reader might think I was not sensible how many obstacles were in the way before I could attempt the proof of the former proposition and to desire him to pass over them with a swift touch as the Traveller tenderly goes over a Quag-mire or Quick-sand till he can find a more sure bottom to which he may be conducted by weighing the several arguments Reason hath for the proof of the being of a Deity Amongst many let that of the French Philosopher who bid defiance to the Sceptick take place whose force consists in these particular positions That the Idaea of God which is in mans mind could not be fram'd by his invention because the Soul cannot contrive the Model of a being which is more perfect than it self This being granted that there is an Idaea of God in mans mind the truth of it
infallible knowledg of one God for after the utmost perusal of his own arguments concerning him he will be oblig'd to describe himself by a name suitable to his thoughts which if he do he will be in suspence whether he ought to be called Theist or Polytheist this bold presumption is founded on the former position Viz. That the Reasoner hath only a general knowledg of power undistinguished in the World That a gross and imperfect knowledg in a loose and common way of speech is enough to justifie the Language which calls a Being one which in strictness is not so As a late Author instances in Rome which retains its name although the City is not the same which first took that name and there are Protean bodies which each moment change yet retain the same name Such comparisons or such expressions may serve to express things finite words being as Coin or rather the Stamp upon it which oftentimes is so far from representing the person of a King that there is much necessity of a Motto to tell whose Image it is as Painters in the infancy of their Art were forced to supply the defect of their Pencil by their Pens and make men Readers not Spectators of Pictures But the strict Reasoner as he is careful in frameing notions of things so he will be careful in giving names or saying any thing concerning number or nature of that Being which he cannot comprehend Infinite as infinite is beyond the reach of our understanding whence it is apparent that when any thing is affirm'd of an object as infinite so far the affirmation will be doubted of as uncertain that assent which passes apprehension must pass for ignorance and can only be adjusted by an implicit faith Infinite would not be infinite could it be apprehended as an adaequate object of humane knowledg though it were as nigh as possible The French Philosopher modestly took the liberty to make a term of Art a gives the old World a name more suitable to mans apprehension than that which it had been known by in several ages for finite calling it indefinite which is something in its own nature which hath bounds therefore its dimensions possible to be known but no man can determine any thing concerning infinity either as to number or quality seeing the object he judges of is beyond his reach He who attributes any property to a Subject is supposed to understand the nature or form of it otherwise he like the man in the gospel who having not fully his sight recovered may call men Trees or fasten impossibilities on the Subject least qualifie it by the notion he frames of it with a power to make impossibilities not to be so as the Reconciler of Reason and Religion instances in the French Virtuoso who concludes the possibility of a Hill without a Valley not considering that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Aphrodis de fato p. 135. To make such assertions appear plausible all that can be said is that impossibilities cease to be such when they have relation to God as the vast bulk of the Earth appears as a point or as nothing when considered in respect to the motion of some Stars This assertion shews the Authors ingenuity and modesty but gives little satisfaction to the Reasoner for to conclude God can do impossibilities because he is infinite is to prove a proposition by a medium equally obscure It is a difficult task to find truth in general and he who is nice will be cautious how he attributes any propertie to a Being which he doth not understand but more especially when he is to speak of one whose attributes are so nearly united to his being that they cannot be distinguished from it This difficulty of frameing the notion of God made some Heathens look on the Deity as an universal power or an aggregat of all perfections in the World for though they seem to speak Divinely of God as one I am apt to think they speak in the Language of Jewellers who call one kind of Margarites unions because first they were found single when daily experience shews many are hatcht in the same shell Here I might make a stop and pity the Ethnic and the secular Reasoner who like Apodes Birds on the wing hover in contemplation without feet to rest on for whose support though nature hath made provision yet with greater difficulty and danger than for other familiar works of nature for though it must be confest as a father eminent both for Christian and Pagan Oratory says in his Octavia that the Heathens did always own one God and providence but knew not how to point it out This confest helps the Heathen or Reasoner very little for as it was said in the beginning of this Disquisition that he who hath such a Roving phancy as not to distinguish God from other beings deserv'd not the name of a Theist If it be again objected that the unity of the God-head hath been known to those who had no opportunity or abilities to read holy Scripture yet spake sentences which are matter of Christian faith To instance in one famous verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cannot help the Reasoner in this Article of belief for it being the saying of a Sibyl it cannot be called the dictate of pure reason for though we know not how yet it must be acknowledged that so much as they spake truly of God and Christ came from Revelation in such a Way as none can determine Thus far I have endeavoured to shew Reasons defect in its first and chiefest discoveries when it puts it self on the rack stretching only to a Sceptical uncertainty It now remains that I meet with another objection which may seem so considerable that I may not pass it by without taking notice that it may be retorted from the former part of the Disquisition that I conclude the Gentiles or Ethnicks had not the true knowledg of a Deity neither could properly be called Theists which assertion seems too cruel and unreasonable for some eminent in learning allow that the Heathens in their Theory and practice if not sav'd in some sense may be exempt from Damnation because they had a Law from God and by that Law were to be judged Add to this that the Heathens are allow'd to be Judges of actions morally good and evil just and unjust and justice in man is the same with that which is in God though in an inferiour degree Let this be granted It will not help the Reasoner in setting out his guide for although the rules of Justice are the same in the Ethnick and the Christian and some of the Commandments being Reasons dictates promulg'd and made Law by another Legislation yet they shall not be judged in the same way and manner suppose the Heathen exactly observe his Legem Talionis and demands an Eye for an Eye or a Tooth for a Tooth as the holy Scripture expresses it or to speak in the poetical saying which
own principles and when it submits to the Divine Testimony 't is because Reason is informed by Revelation That it is not a Competent Judge of Religious Mysteries yet that assent being guided by the Divine Testimony instead of evidence diverting the faculties of the Soul from their usual method is enough to assert Reasons being laid aside Yet this will not make way for a cavilling complaint that the Divine determination doth violence to the faculties whilst thus diverted from their usual method for the Divine concurse which determines them can no more be said to do violence than the Mathematicians information of the Judge in the former case can be called compulsion when he prevailed with him to pass true sentence which he without the Artist could not have pronounc't It is not necessary that matters of belief are clearly and distinctly understood for faith takes its name from perswasion which is not always begotten by demonstration and from assent more than from the manner how it is wrought for the Divine method hath several ways to command belief sometimes it makes an extempore Convert grace working effectually in a moment sometimes it operates through the whole course of mans life to perfect the work It is enough that men are assured that their assent is terminated in truth because of the Divine determination which makes the Will like the Load-stone which instance is much used by the Reconciler which will certainly conduct the Mariner though he knows not how it is directed whether by a materia subtilis passing through the poles of this low vortex or any other mysterious way of nature To speak all if Sailing had been laid aside till the Pilot could demonstrate its infallible direction from its causes the greater part of the World would have been unknown and the terra incognita would take more room in the Mapp than the known part of the World The same may be concluded of faith for if all belief was to be suspended until the manner how it was wrought was explained a great part of the World would pass as Infidels Thus far the infirmity of the mere natural sight hath been discovered it now remains that I inquire in what sense the Reconciler who urgeth belief as an Act of Prudence by which if he only understand a rational choice excluding grace the former discourse will equally conclude against him and the Reasoner For if a man endued with natural Prudence must necessarily embrace the Christian Religion because its contents are such as will command assent from the Reasonable man he shuts out Grace in the Act of Faith and makes the Holy Scriptures more sufficient and in another sense than ever they were said to be for which they are said to be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Athanasius Cyril and other holy Fathers it is to shew they are self-sufficient without the subsidies of Traditions not in any other sense for although it must be granted that the proposal of Scripture is enough to condemn the Infidel as imprudent yet this condemnation may not be justified only because the evidence of Scripture was not allow'd for it is more than probable that the neglect of Petitioning for Grace and opposing it when offered to help unbelief doth adjust the severity of that saying He who believes not shall be damn'd Natural Prudence is not a sufficient qualification for the imbracing Christian Religion if we take it in Aristotles sense who defines it an habitual knowledg which can discern what is good and what is evil as they have relation to practice lib. Sexto Ethicor. ad Nicom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence thus defin'd can have no place as Antecedent to belief because that mere Reason in several Cases cannot judge what is good for man and what evil and therefore will demur at some duties absolutely necessary for the attaining of happiness such as are self-denial and other injunctions which natural prudence will not choose if left to its own evidence And if it be considered as subsequent to belief there is no need of it in discerning what is good in practice and what is evil for duties in Religion are indispensably enjoyned which destroyes consultation which denominates a man Prudent I shall conclude this particular with Christ's deciding the Controversie by ranking the Prudent man in this sense not so wise as a Babe without Divine assistance And when it is taken in a better sense Divine direction and concurse is suppos'd as necessary to supply the defect of the mind and therefore may challenge the Etymology which Aristotle gives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God alone is able to do and make men wise unto Salvation Add to this another consideration that a Prudential choice of Religion supposes it and its reward too to be exposed as a prize not in the Apostlical sense So that he who hath the greatest stock of Prudence must pass as most Religious when he who hath the least be esteem'd a Reprobate From all that is said I shall only infer this conclusion seeing our eye-sight needs alteration and it self is indispos'd the Believer doth safely resign himself to the conduct of the All-seeing-eye according to the Rule of a severe Philosopher who would not admit any truth but upon the evidence of Reason who says we may in some Cases as safely trust others as our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist lib. Sext. Ethic. ad Nicom So far as men follow an unerring conduct so far they are infallible though they are not their own Leaders Hitherto Reason hath been considerd as it is in a single person but the following Disquisition considers it in a multitude or an Assembly as it attends their Sacred Votes by which it is made more infallible than when as a Monarch it asserts its seeming priviledges by renouncing all manner of assistance in drawing conclusions but only that which were nature affords relying on private evidence which also is suppos'd in every particular Member of a Council Therefore it is proper to examine whether Reason only inlightned by apprehending the story and contents of the old and new Testaments is capable of appeals made to it as Judg and the last determiner of Controversies so as it can pass infallible judgment on propositions offer'd as Revelation And whether the fallibility of some Councils renders all so suspicious that the Christian cannot safely rely on Conciliary definitions The first branch of this inquiry is affirmed by the Reasoner and the other he will not have deny'd because it makes way for the proof of the former for by infinuating that all Councils are fallible he presumes he may as well appeal to a fallible self as a fallible multitude But this assertion may be checkt from this consideration That there is much difference between these propositions General Councils may err And All have been and are lyable to Error If the latter is granted it will destroy the certainty
Miracles being works which exceed mere natural power or ordinary course of nature it is furnished with faculties which can discern what is natural and what not but is at a loss in higher mysteries This assertion perhaps may be checkt by an instance in conciliary proceedings in discerning Canonical Books of Holy Scripture from Apocryphal or any falsly so called in which judgment is past by mere rational evidence whilst it distinguisheth the one from the other by their Contents This must not be granted for though the contents of Holy Scriptures are a good argument of their truth yet they are not the only Characteristicks to distinguish them from others which are not Canonical When there is any debate in a Council concerning any part of Scripture to be admitted into Canon appeals are not made to mere Reason to judg of its contents any further than by comparison of them with those of other Books which are received without any controversie It is the Councils business to argue as the Apostolical Canon says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Church of England concludes the definitions of Councils deductions of Reason Artic. 21 which admits of this limitation or rather interpretation that though Reason draws the conclussions yet their truth is not measur'd by a bare congruity to it but the reception of it in the primitive Church or the most free and unbiassed Councils and so much of its as belongs to the Old Testament by the Jewish Catalogue and by several other Rules which are as a Touchstone to discover Gold and distinguish it from baser Mettals To speak all Conciliary Discussions in this case do not inquire how Revelation is agreeable to Reason but what is to be admitted as Revelation and what to be rejected and when that is done compare one Text with another till they agree which consent is the most infallible evidence of truth However it is scarce probable that the Reasoner will be perswaded or argued out of his pretended private infallibility whilst he concludes every individual man may proceed on the same ground which Councils do because each rational man being in some degree more or less able to draw conclusions by Analogy or comparing the several contents of Holy Scriptures Wherefore let it be suppos'd that each reasonable man is naturally qualified to find truth yet seeing the promise of Divine assistance which is the most sure foundation on which infallibility can rest is not to a single person those natural qualifications cannot assure them of finding it I am sensible that the Reasoner may take occasion from what is said of urging a question whether the former assertion doth take the priviledge from every private person so that in any case he cannot interpret Scripture The affirmative of this question may be safely maintain'd as it hath respect to private persons who are known Members of the Church and have opportunity of being acquainted with and to be inform'd what is the interpretation and sense of the Church in general which must be a direction to those who pass judgment in particular cases for they may not appeal from Synods to their own private reason and because truth is certainly to be found in Councils and there are Rules of finding it If it is further demanded whether a private person who hath neither learning or opportunity to understand the sense of the Church may not be a safe interpreter of Scripture in order to his own Satisfaction and Salvation As this proposes an extraordinary case so the answer may be dubiously return'd However it may be said to the first part of the question that it cannot be well supposed that any illiterate person should of necessity be ignorant of the sense of the Church seeing he is a known Member of the same and the pastors are as Mouths to declare it To the other part of the question which supposes a Christian so unfortunately amongst the Infidels plac't that he cannot have access to Pastors of the Church it is enough to propose another question viz. Whether the Thief on the Cross who may be supposed to want time though nothingmore could be wanting whilst Christ was with him did give assent to all fundamentals of Religion by faith as explicit as is required of other Chistians who have the advantage of more time and other circumstances The answer given to this will help the solution of the other doubt The manner of Conciliary proceedings being considered and the unfitness of the mere reasoner for such debates in he next place the necessity of Councils shall be prov'd by which the other part of the Disquisition will be better understood Such Sacred Assemblies are necessary though not at all times for some ages pass't without them for the exigency of the Church requires such supplies To imagin it could always be without them is to conclude it exempt from all possibility of erring and independent as to the Divine conduct which is promis'd to lead it and continue it in the way of truth The former cannot be granted for Heresies must be and then there is as great necessity of their condemnation The latter cannot be allow'd for as it intrenches on the Divine Dominion so it doth equalize the Church Militant with the Triumphant whose greatest Trimuph is ovr Error This necessity of Councils is confirm'd from the consideration of different opinions concerning matters of faith which equally commend themselves to the Christian and render his Will so indifferent that he knows not to which part to incline till determined by Authority It is no strange thing to meet with two opinions in other cases which plead for themselves with such equal probability that the most accurate judgment will rather suspend its belief than give assent to either neither let it appear a prodigy if Religion afford such cases as would render its proselytes or professors sceptically puzled without a more infallible guide than their own Reason But it may be said that in other cases the wise men do not give themselves up to a Sect or Council of Philosophers to be Vmpires in dubious matters This is granted for it is unreasonable that they should deliver up their Reason to the most fam'd Sophies but the reason is not the same in Religious debates For a single person may be qualifi'd for finding truth in Philosophy with such certainty as may vie with the numerous Sects but no private member of the Church may pretend to that cretainty which must be allow'd in Councils It is possible that one man may be master of more reason and Philosophy than is to be found in all the World at that time and one walking Library more valuable than a Vatican but Religious knowledg is not design'd to be so Monastical as to live in solitude or a single person Besides if it could be prov'd that the Philosophers had the same assurance of a true conduct in their doubts by reason which the Councils have by Divine supplies he would be unreasonable
Christian posterity give assent to the whole Sacred Volume of Scripture by the same method and means by which Adam assented to and believ'd that Synopsis of the whole Gospel The seed of the Woman shall bruise the Serpents head If it is said that Adam's posterity have a measure of knowledg as much greater than that of their first forefather as the second Adam is justly exalted above the first yet this advance of knowledg owes not its Original to mere natural powers For though the Christian Believer without breach of modesty may be said to know more than his first Forefather yet that higher degree of knowledg doth not only owe its improvement to a fuller declaration of God's Will in the latter than in the first Gospel preacht to Adam by God himself but also to the Divine supplyes which are proportion'd to the extent of the Revelation otherwise the Christian could no more believe his large Creed than it can be imagin'd Adam could have comprehended the sum of it declar'd to him in few words without Divine interpretation or assistance If this instance seem not close to the question let the will and the understanding be two eyes of faith though by some one is called blind Caeca potestas which error is corrected by later Philosophy be examin'd and they will in their pure naturals be found defective For as in naturals 't is not enough that the eye is well disposed but a certain position of the object and direction of the eye is necessary for some Discoveries so although 't is allow'd that Reason is no more new Reason by Grace than an eye is a new eye which by skilful directions discerns that which it saw not before yet this assistance though it do not frame sight but direct the eye 't is enough to destroy that position which says in spiritual Vision only the object is brought nigher Add to this the mere disposal of Media in order to perfect Vision and it will give way for this assertion that Divine assistance is necessary for we must acknowledg that several conclusions have been passed as true which before were doubted of when a quick and happy invention hath found a fit medium to prove them or at least render them more easie to be understood To instance in that which is nearest to man his own Soul its existence is better apprehended by being compared to some thin air which hath power though invisible Besides it is beyond dispute that some supernatural power infuseth notions in dreams which the Soul it self could not excite I dispute not whether there are any such in these days 't is enough to shew that the Divine method without violence to Reason hath made such discoveries in some ages of the Church and may continue his assistance though not in the same manner for that would not appear consistent with the setled and more perfect state of the Church to help Reason in giving its assent to Divine truth I need add no more for the confutation of the Reasoners position than the proposal of the Discourse in the former disqusition which shews that there is a Beam in the eye of Reason which if not removed renders it so dim-sighted that it cannot discern the Elements and first principles of Religion which are rudely in mans mind and need some assistance for the due composure of the thoughts concerning God and his worship wherefore let the Reasoner consider Grace but as a Chirurgians hand which couches a Pearl on the eye or takes away the Gutta serena Yet by this act the sight is better and this cannot be without alteration Add to this the proposal of objects and the disposition of the eye and media which the eye it self cannot dispose is enough to shew that Grace by such acts may be said to have alter'd the sight which might be rendred obscure and confused by default of the medium or Organ for as the Soul looks through the eye as a Glass which if sullied or discolour'd by any Disease the judgment is pass'd according to the tincture which is in the eye not in the object and consequently is as ill a Judg of colours as he who views objects with colour'd Prospectives or any Catoptrical device to deceive the eye so in spiritual Vision the Soul looks with the eyes which have the disease therefore 't is not probable it should discern its own malady much less discover truth To conclude this part of the Disquisition it may be confidently affirmed that Grace alters the sight though it do but take off a film or scale as from St. Paul's eyes which the natural man by his own power is no more able to remove than the eye by dropping tears a way to put out eyes rather than restore them can do as much as any eye-water which the Oculist can prepare From what is here said there is an easie digression to the other part of the Disquisition how Reason is laid aside in some acts of Faith a question which much exercised the Reconciler whilst it doth not follow the dictates of its own understanding but gives it self up to the guidance of another the Divine knowledg which advantagiously supplies natures defect which makes way for this conclusion viz. Reason in some cases is as much and may as properly be said to be laid aside as a Judg who is limited by his Monarch that he may not pass sentence in all cases on his own judgment but in some must consult and follow the directions of the supreme Magistrate by doing of which he is so far laid aside that as to that particular case he may not so properly be called Judg as a Proclaimer of Justice determined by his Superiour And for the illustration I cannot but insert a story which I borrow from an Eminent Mathematician who says a Judg puzled with a Case of two persons who had made exchange of Fields which were Isoperimeters or of equal sides but different figures one a Rombus or oblique Angled the other a square or right Angled parallelogram was necessitated to call a Geometrician to discover the Cheat which discovery in strictness was enough to call the Mathematician Judg though the sentence was pronounced by another This is applicable to the Spiritual method of improving the understanding and determining the Will in matters of faith if God be considered as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inform Reason which is defective and as ignorant as the Judg in the former Case From this instance 't is plain and easie to imagine how advantagiously Reason is laid aside being diverted from its usual method in giving assent to propositions which are true yet in themselves not sufficiently evident now evidence of the truth to the Soul in its pure naturals is so necessary that there is no assent certain without it but it is otherwise in the act of saith when Divine Testimony supplies the place of natural evidence If it be urged that Reason proceeds according to it's