Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	doctrine_n	proof_n	use_v	7,134	5	9.7397	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81905	A case of conscience concerning ministers medling with state matters in or out of their sermons resolved more satisfactorily then heretofore. Wherein amongst other particulars, these matters are insisted upon, and cleared. 1 How all controversies and debates among Christians ought to be handled regularly, and conscionably to edification by those that meddle therewith. 2 What the proper employments are of Christian magistrates, and Gospel-Ministers, as their works are distinct, and should be concurrent for the publick good at all times. 3 What the way of Christianity is, whereby at this time our present distractions, and publick breaches may be healed : if magistrates and ministers neglect not the main duties of their respective callings. Where a ground is layed to satisfie the scruple of the Demurrer, and of the Grand Case of Conscience. / Written by John Dury, minister of the Gospel, to give a friend satisfaction: and published at the desire of many. Octob. 3. Imprimatur, Joseph Caryl.	Dury, John, 1596-1680.	1649 (1649)	Wing D2836; Thomason E579_1; ESTC R206157	157,053	200

taken from Reason The third concerning arguments to be taken from the words of men The fourth is concerning arguments to be taken from humane actions For seeing our Debates with conscionable and rationall men should tend onely to rectifie their thoughts and wayes in things pertaining to their duty towards God and men nor is there any other way to do this effectually and savingly but by argument to convince their conscience and reason of that which they owe unto God and men therfore I conceive that none other arguments are to be used but such as are directly convincing that is binding of the Conscience and Reason over to a belief of that which they offer nor are they to be used in any other way then such as may make that belief most readie most free most full and most constant and if we can so regulate the way of arguing both for the matter offered and the manner of proposing the same that nothing shall be disproportionate or destructive to these aimes I suppose we shall gain the purpose for which all Debates are to be entertained which is the manifestation of a truth by the decision of that which was doubtfull For when this is done fully as to the matter and inoffensively as to the manner then all that man can be instrumentall in is done the rest of the work which is to cause that truth to be received in love for the conversion of the soul is Gods own immediate work and not mans for humane debates may reach to the conviction of the understanding but not to a conversion of the heart as we see in Christ himself who oft-times convicted the Jews of a truth but they were not alwayes converted to the love thereof by his Doctrine Now the Arguments which to me are onely convincing and able to manifest a truth or an e●ro● whereof I may be in doubt are no more but these foure Scripture rightly understood Reason rightly applyed Mine own words taken in my sense and mine own actions taken to the end for which 〈◊〉 them by these a man may take hold of me and by these and none else I shall deal with others And that the way to manage each of these Arguments in particular may be more distinctly known I shall offer the Rules which I observe therein which in brief are these Concerning the holy Scriptures 1. In things determinable by Scripture authority I shall neither alledge nor admit of the allegation of any other Authority 2. In places of Scripture whereof the meaning shall be doubtfull to finde out the interpretation thereof I shall proceed not conjecturally nor traditionally nor by any pretended private inspiration which is but imagination and commonly proves a delusion but rationally observing these Rules 1. In case the proper that is the ordinary grammaticall sense of the words is not repugnant to the undoubted Analogie of the common Faith or the clear Analysis and coherence of the Context I shall neither give nor receive any other sense but that which is proper and grammaticall 2. But in case the proper and ordinary grammaticall sense of the words is repugnant either to the Analogie of Faith or the clear Analysis of the text then they must be taken in another sense either figurative or spirituall which is most agreeable to both 3. By the Analysis of the Context I understand a right dividing of the whole Discourse into its periods according 2 Tim. 2. 15. to the severall parts of the matter contained therein of the periods into their sentences and of the sentences into their single propositions by their proper joynts and articles 4. The Analysis or Division of every Context may not be contradicted if it is not disproportionate to the Generall Analogie of the Common Faith 5. Nor is any Prophecie that is proposall of Doctrines 2 Pet. 1. 20 21 Exhortations and Comforts otherwise to be admitted but as it is Analogicall that is proportionate to the principles 1 Cor. 14. 5. of the common Faith and the undeniable consequences of truth following thereupon Rom. 12. 6. 6. No Rules of scripturall interpretation are to be admitted but such which rationally direct us to compare spirituall things with spirituall things that their proportionall standing together and their agreement may be understood as the Spirit of God did utter them 1 Cor. 2. 13. and 2 Pet. 1. 21. Concerning the use of Reasoning in Divine and Humane matters 1. In matters of Divinity I cannot be obliged to beleeve any thing which is contrary to sound Reason although I am obliged to beleeve that which I reach not by my reasoning 2. I allow nothing to be sound Reason in Diuinitie but that which is proportionate to the common principles of revealed truth in the Scriptures 3. I shall therefore oblige no man to beleeve any thing to be a Divine truth but that onely which from common scripturall principles is demonstrable 4. I conceive all revealed truths to be rationally uttered and nothing irrationally expressed in the Word of God and therefore a most fit object for the rationall facultie of man to be employed in 5. By the rationall facultie of man I understand the abilitie of his minde by which he can think understandingly of things to be understood and compare his thoughts after an orderly manner together to take notice of the proportion or disproportion which they have to each other 6. In matters of Humane disquisition that is which may be understood without any speciall revelation I shall not admit that any thing should be determined by custome or humane authority which is determinable by a true reason to be found in the nature of the thing it self 7. Nor shall I acknowledge any thing to be a true Reason found in the nature of any thing which is not proportionate either to the common notions which all men have of things sensible and practicable by themselves or to the maximes of reasoning concerning the same which all men make use of and none have denyed but such as were professedly Scepticks or resolved to spend their thoughts by doubting of all things Concerning Arguments to be taken from the sayings of men 1. I shall oblige no man nor will I be obliged by any man to build any matter of Faith upon a bare humane testimony 2. In matters of fact where none other proof of a truth can be had but the testimony of man it shall be pressed no further then it is found probable and not lyable to any credible exception 3. The sayings of other men in matters of Doctrine whether few or many joyned in opinion shall be taken for no proofs further then their reasons are found valid or then he to whom they are alledged hath declared his approbation thereof for then they are to be considered as his own 4. Mine own words in the sense wherein I speak them shall be valid proofs against any thing which I shall assert contrary to the tenor of the truth contained therein