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
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
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
Order c. And if they will call any Lawful Assemblies of Pastors or orderly Associations by the Name of humane Churches so they will but distinguish them from Churches of proper Divine Institution and take away none of those Rights from such as Christ hath given them in Scripture we know no Party of Protestants that differ de re against them though many wish that the Name Churches were not made common to those of Divine and of Humane Institution lest it obscure the great difference of the things named and lest as in the Papacie Societies and Matters of Divine Institution should be thought to stand in a direct Subordination to those of Humane Institution and the Churches which Christ hath Instituted should be thought to be but as Parishes to a County Streets or Houses to a City Cities to a Kingdom meer similar parts of the Churches of Mans making which conceit is the strength of the whole Roman Kingdom called a Church Object 3. But some say that only the Spirit can assure us that the Scriptures are the Word of God Ans So we say all not excluding but including the Means and Evidence and Use of Reason That is 1. The Spirit in Christ and his Apostles and Prophets hath Imprinted Gods Image of Power Wisdome and Love on the Sacred Scriptures which is their intrinsick Evidence 2. And the same Spirit by that Word doth Powerfully Wisely and Gratiously Imprint an answerable Image on our Hearts 3. And he helpeth us by this effect and impulse to discern that it is Gods Word that did it And giveth us as the new born Babe to his Milk a discerning of and Appetite to this holy Word as Connatural or suitable to our Souls The Spirit giveth us such Reasons for our Religion as else we should not have and also helpeth our Reason actually to understand it and also maketh us Habitually more Rational herein And do not all agree in this Object 4. But some say that the Scripture is known propria luce Ans So say all but not by that alone Reason must discern the Divinity of Scripture partly by the evident Impulses of Divinity which are in it which are its proper Light and partly by extrinsick attestations in the due use of the means which God hath appointed Reason to make use of II. Our second Proof of our Common Agreement shall be by an Induction of the particular Points which we are all agreed in where if the enumeration be sufficient our Proof will be clear And if we seem to over-do in naming more than needs it is to avoid the charge of an insufficient enumeration 1. We are all agreed that all true Religion objectively taken is the effect of Gods Wisdome and subjectively taken also is the Gift of the Father of Lights 2. We are agreed that as Gods Wisdome is the first efficient so the Impress of Divine Wisdome by which it is eminently wise and reasonable is its very Constitutive Cause its Form and the proper Light by which it is to be known 3. We are agreed that objective Religion is to be received by Mans Reasonable Intellect and is when so received the light and guide the advancement and perfecting of our Reason And the most Religious are the most truly and nobly rational 4. We are agreed that it hath Intelligible evidence which sheweth it to be of God and true And that Mans Reason must by discerning this evidence know its Divinity and truth Seeing nothing is an Object of the Intellect but by Intelligible evidence as nothing is an Object of sight but Light and things by Light made visible 5. And as our own receiving it is by receiving the said evidence and knowing its Divinity and truth thereby so our Teaching it to others and proving it against Gain-sayers by defence must be by our manifesting the same evidence 6. The Reason or Intellect of Man in Innocency was apt to understand both the natural and supernatural manifestations of Gods governing Will and so to be Actively Religious and to increase herein by exercise and Divine help 7. The Reason of fallen Man before gratious Illumination is still the same essentially in the Faculty but is dispositively depraved called Blindness disposed to Judge carnally falsly and malignantly of things spiritual and holy and undisposed to discern savingly the truth and goodness of Religion 8. There are found in all Man-kind at Age some Natural notices which are an advantage to the Reception of Religion and make Men more capable of it than otherwise they would be And Grace giveth Men usually a common sort of external aad internal Light which is preparatory to that which is specially saving 9. The Christian Religion consisting of things partly naturally and partly supernaturally revealed the natural part of it hath its natural evidence either Rei ipsius or Medij naturalis by which without supernatural Revelation it may be known but is not without Gods illuminating Grace effectually and savingly known 10. The natural part of Revelation or objective Religion is in order of Time before the supernatural part and natural evidence and Religion is more common than supernatural We are Men before we are Christians in order of Nature at least 11. There is no Contradiction between the natural and supernatural Revelation or parts of Religion for God contradicteth not himself He therefore that thinketh that he findeth a Contradiction is deceived and must Correct the error of his own understanding and not accuse the Word of God 12. Things equally true are not equally evident and revealed and sure to us some things in Nature are much clearer than others and some parts of Scripture farr more intelligible than some others and so more evident to us 13. Ceteris paribus things sensible and the Common Natural notices have greater evidence to us and are of easier belief than Prophetical Revelations But some supernatural Revelations have extrinsecally and intrinsecally more ascertaining evidence than many Natural Revelations or Verities no small Number of these are very obscure 14. When the Understanding once discerneth a thing to be a Divine Revelation it hath therein a certain Medium from which it may infer the thing revealed to be true All known Divine Revelations are so far ascertaining as they are known For God cannot Lye Divine Veracity is the formal Object of Divine Belief 15. If we doubt of the evidence of any Revelation Natural or Supernatural whether it be indeed Divine we must hold that with the strongest affiance or belief which hath the clearest assuring evidence that it is Divine 16. Prophets and Inspired Seers had such Internal satisfying evidence whether by Intuition or abstract Species or internal Sense which no Man can formally and clearly conceive of but he that hath it But the Reason of others may know it by the effects and concomitant or consequent Proofs 17. Those that heard the Voice and saw the Miracles of Christ and his Apostles had sensible evidence thereof And those at