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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	apostle_n	reason_n	word_n	1,618	5	4.0680	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57956	A discourse of the use of reason in matters of religion shewing that Christianity contains nothing repugnant to right reason, against enthusiasts and deists / written in Latin by the Reverend Dr. Rust ; and translated into English, with annotations upon it by Hen. Hallywell.	Rust, George, d. 1670.; Hallywell, Henry, d. 1703?	1683 (1683)	Wing R2361; ESTC R25530	47,282	92

Divinae erga nos bonitatis qui unigenito suo filio non pepercit ut nostro bono inserviret Et validissimum Argumentum ad crucifigendum Carnis Cupiditates ad subeundam mortem pro fratribus aliorum commodo Porrò quod hâc morte suâ Sacrificium fiat ob Peccata quo Deus se placatum agnoscit consilium erat infinitae Sapientiae Bonitatis quo Animae argumenta Diffidentiae à Sanctitate Justitiâ Divinâ petenti opportunè succurritur Justitiam Divinam Christi Morte abundè propitiante Itidem Resurrectio ejus ex Mortuis admodum Rationi consentit Omnium enim prius actorum Certitudinem consignavit nostrae Resurrectionis vitae post mortem possibilitatem demonstravit Quod verò suscitatus ad Dextram Dei sedeat omnes Preces Gratiarum Actiones per ipsius interventum offerendae Deo sint semper apud Deum Causam nostram agat hoc quoque Rationi consonat dum nimirum Deus non solum benevolum erga nos animum notum fecit sed etiam Fratrem nostrum ipsimet charissimum nobis amicissimum ad Dextram suam posuit per quem alacriter cum fiduciâ ad Deum accedamus Christo interea nostrî gratiâ Deum deprecante ut quicquid nobis contingit boni primam suam Originem purè Deitatis Amori debere agnoscamus Deinde quòd omnis Potestas tum in Terris tum etiam in Coelis illi commissa credita sit quódque sit Dei quasi Vicarius Sanctorúmque Angelorum Caput maximè hoc cedit in nostrum solatium quod qui nos tantopere amet potestate tantâ potiatur Praeterea cùm citra Controversiam ●…it esse quandam Politiam Regimen apud ipsos beatos sanctos Angelos cui potius debetur Principatus quàm Jesu Christo qui Deus ipse est Humanâ Naturâ Vestitus Quod verò aliquando Daemones atque homines vocandi ●…int ad tremendum Dei Tribunal apprimè convenit hujus enim Cogitatio timorem incutiet audacissimo Peccatori Judicii solennitas Deum vindicabit ab omni Malignitatis crimine adeò ut suâ se culpâ stultitiâ in miseriam lapsum ab unuiscujusque Confcientiâ confessionem extorserit Quod verò Christus Judex sedeat nihil ●…ingi potuisset accommodatius Nam cum Deus Verendum hoc Judicium exercere nequeat nisi sub specie visibili quodnam huic Instituto aptius Instrumentum esse potuit quàm ea humana Natura in quâ jamdudum Domicilium suum collocaverat Denique quod omnibus inimicis subjugatis Regnum Patri traderet neque hoc à Ratione abhorret Nam cùm Integrum ejus Munus Mediatorium huic fini destinatum sit ut Creaturae in peccatum lapsae ad Deum revocentur supremâ donentur felicitate hujus sanè operis Absolutionem sequi debet Regni sui Determinatio Quae tamen non ita intelligenda est quin Jesus Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abinde semper Sanctorum atque Angelorum Princeps Caput permansurus sit Atque ita singula fere Religionis Christianae Capita breviter perlustravimus neque iis diutius immorari per vestram patientiam licebit Quod reliquum est Verbo expediam Ex dictis liquidò constare arbitror quam indecorum sit homine Christiano indignum Religionem suam haurire simul cum Materno lacte eámque non ingenuae Rationis Disquisitioni sed Patriae institutis Educationi Magistrorum Dictatis hujus ●…arinae Praejudiciis acceptam ferre Adeóque non in veri falsique delectu sed praeconceptâ Opinione pertinaciter tuendâ omnes animi vires nervósque intendere Ea quippe haud fides dicenda est aut putanda D●…o grata quae Originem suam debet inerti potius Casui quàm Rei ipsius Evidentiae aut Argumentorum momentis quinimò post humilem piam attentamque rerum pensitationem in errorem lapsus potiori Jure censendus est si non laude saltem Excusatione dignus quàm ipsi vel etiam Veritati caecus istiusmodi fortuitus assensus Neque secus edisserit Sacra Pagina dum jubemur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denique ut hortatur Apostolus noster parati simus ad respondendum cuilibet ejus spei quae in nobis est Rationem petenti FINIS 1 PET. III. 15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you IAm not ashamed of the Gospel of Christ said the Great Apostle who was bred up at the feet of Gamaliel and fully instructed in all the Learning both of the Jews and Greeks Wherefore when the Christian Religion was every where oppressed and despised when it was a scandal to the Jews and foolishness to the Greeks yet then despising the shame and undervaluing the Afflictions he should meet withal I am ready says he to preach the Gospel to you that are at Rome among the famous Philosophers and Orators of that City renowned as well for Arts as Arms. For although there are not wanting some the Eyes of whose Minds are covered with gross Ignorance and Darkness yet glorying mightily in the mean while of their own Wisdom who endeavour to expose and ridicule the Doctrine of the Gospel as the greatest Piece of Folly nevertheless he that laying aside his Prejudices and Tumultuous Affections shall weigh the thing it self in the Balance of a sincere and incorrupted Judgment will really find the Christian Religion to be the Power and Wisdom of God wholly agreeable to Reason and worthy of all belief As therefore the Great Doctor of the Gentiles has given us a rare Example of our Duty so the Apostle of the Circumcision in the Words now read exhorts us Be ready always to give an answer to every man that asketh you a reason of the hope that is in you i. e. Be prepared to render an Account why you are Christians And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often occurs in the Acts of the Apostles and in the Epistles of St. Paul Act. 22. 1. Phil. 1. 7. 17. 2 Tim. 4. 16. By hope I understand the Doctrine of the Gospel in which sense the word is used Act. 26. 7. That Reason is to be made use of in the matter of Religion That the Christian Religion i●… so framed that a ●…ational Account may be given of it That every Man professing Christianity ought to be ready to give a Reason of his Faith These are the main Observables from this Text of Scripture That in the choice of Religion Reason is not to be laid aside and That the Christian Religion is such as contains in it nothing contrary to Right Reason I shall undertake to make good in this present Discourse against Enthu●…asts and Deists By Rea●…on I do not mean the Dictates of Pride Covetousness Lust Anger or any other naughty Affection for this is that Wisdom of the

of it self with Corporeity Ibid. We are led by sense either External or Internal not by dry and insipid Reason It is 〈◊〉 Part of the Authors Design to prove that bare and dry Reason is a sufficient Criterion to discern the true and ●…ffecting rellish of Heavenly Things for as there is some Principle in us which has a Vital sense and sapid Gust of Corporeal Joys and Pleasures so there is a Principle likewise in the Soul of Man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something better then Reason and which a Platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Flower and Summity of the Mind when by due Purification of its self from all Corporeal Dregs and Pollutions it arises to such a Measure of Participation of the Divine Life as that it perceives a Generous Rellish and G●…ateful and affecting Pleasure in Holiness and Virtue For till this inward Intellectual Sense be in some Good measure awakened Religion it self does but very little and weakly affect the Mind Therefore our Author adds That heavenly Things are not otherwise to be known but by such an inward rellish and affecting light as Divine Grace usually imparts to defecate and humble Minds And a little above he says That to render our selves Obedient to the Will of our heavenly Father is the only plain and easy way to the attaining a true knowledge and vital Sense of Divine Revelations Consonant to what our Saviour himself expresly affirms Joh. 7. 17. If any Man will do the Will of God he shall know of the Doctrine whether it be of God or whether I speak of my self i. e. The true rellish and vital sense of Religion arises from a Conformity of Mind with the Will of God So that though Reason may furnish a Man with sufficient Arguments to assure him of the Truth of Religion yet the sapid gust and affecting sense of it flows from the Expergefaction of the Intellectual Powers into a Divine life Ibid. To admonish them that are going astray to illuminate the Eyes of the Mind to strengthen the Faith and to fix and impress the Argument of Godliness upon the Soul these and such like Things we owe to the benign Influence of the Holy Spirit It is a very great Indication of a Mal●…ous Mind or weak and crazy Intellectuals when Men shall load and burden their Adversaries with the opprobrious and Invidious Term of Heresie as denying the Aid Assistance of the Spirit of God to be Necessary when they only endeavour to make the Mystery of our Faith the Oeconomy of Christian Religion to appear in all its Parts Rational i. e. worthy and becoming of its Author the Eternal Wisdom of God It has been the ill Fortune of some Eminent and Inge●…ous Persons of late to be traduced for Pelagians Socini●…s and what not for no other cause that I know of but because they speak sense and care not to explicate Religion by unintelligible Words and Phrases quaint Allusions and odd Similitudes but instead of all this jingling noise they appeal to the Common and Rational Faculties of all Mankind And in this they are so far from laying aside or rendring useless the Aid of the Holy Spirit of God under the Gospel that they ●…eely acknowledge all their strength to derive from his ever-blessed Influence that of themselves they are nothing but that it is he who works in them both to will and to do and that he is not only the beginner but Finisher of every good work Although perhaps they may not think the Operation of the Spirit of God to be by an Omnipotent Power at large but Hypothetical and upon certain Terms and Conditions like the great Formative Power in Nature which produces not the Lineaments and Primigenial Rudiments of the Body of a Plant or Animal out of a Flint but requires a pliable Ductility and Sequaciousness in the Matter it works upon Pag. 14. Pythagoras Apollonius Tyanaeus who endeavoured by Magick Art to keep up the Credit of sinking Idolatry was famous for Miracles That Miracles may be wrought by wicked Persons for ill ends and designs is evident not only from the Prediction before cited Deut. 13. as also from the Miracles wrought by the Egyptian Magicians to invalidate those of Moses but likewise from the express Prophesie of our Saviour himself concerning false Prophets that should arise and shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great signs and wonders to deceive if possible even the Elect. And the Apostles of our Lord Jesus foretelling the coming of Antichrist describe it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the effica●…y of Satan with all Power and Signs and Wonders or Miracles of a Lye And St. Iohn speaking of the same Person says that 〈◊〉 shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Wonders and deceive them that dwell on the Earth by the means of those Miracles which he has Power to do in the sight of the Beast Now ●…rom hence we may collect these things 1. That true Miracles may be wrought by wicked Persons not that God does immediately concur by his Almighty Power in assisting them to do Miracles to countenance Falsehoods and the open Violation of his Laws but that he may permit invisible created Spirits to exert their Energy and Power in producing Supernatural Effects Whence we have no Reason to think that the Miracles foretold to be done by Antichrist and his Followers or by false Prophets to be mere Juggles and Delusions of our Senses but that some of them may be real Miracles but because they are wrought to confirm Idolatry and to establish such Doctrines as are plainly repugnant to the Rational Faculties of Mankind therefore we are not to heed them but to look upon them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles of Falshood and a Lye And of this sort were the Miracles of Apollonius who though he might dazle the Eyes of some by the Glittering Brightness of his Counterfeit Virtues it being for the Interest of the Divels Kingdom that he should act that part well yet he never transcended the bounds of the Animal life but was an Archi-mago or Grand Magician as Moeragenes who wrote his life testifies 2. That God never permits false Prophets to do Miracles by the Assistance of evil Doemons but only in the Case of such Falshoods as are clearly discoverable by the Light of Nature or common Dictates of Universal and Right Reason because if he should it would be an Invincible Temptation But as our Author speaks a little below it no way comports with Divine Goodness and Veracity to bear witness to a falshood or to expose men in things of the greatest moment to an everlasting and inevitable Delusion 3. That Miracles alone are not a sufficient Confirmation of the Divinity of a Doctrine forasmuch as they have been wrought by Pagans and the same is asserted by Busbequius of some among the Turks therefore besides Miracles to perfect and compleat a Divine Testimony there is

contrary to Right Reason could Men ever be forced to believe it For such is the Constitution of a Rational Soul and such are the Essential Impresses of its Intellectual Nature that no Man can believe what he pleases but is fatally bound up to such Things as are agreeable to those Principles of which his Rational Nature is compounded And if it were in the Power of any Man to believe any thing though never so contradictory and repugnant to the Natural Sentiments and Impressions of his own Mind he might then yield as firm an Assent to Falshood as Truth and repute all the Contradictions and Absurdities in the World to be infallible Oracles And as he cannot arbitrariously fix his Mind to the Reception of a Falshood so neither of that which is irrational for that which is Repugnant to Right Reason is certainly false and all the Difference between them lies only in the Number of Syllables Pag. 18. Right Reason and Divine Wisdom give the same Judgment of things The Foundation of all Knowledge whether Divine or Humane lies in the Apprehension of the Idea's Natures and mutual Respects and Relations of things Now these not being Arbitratious but setled Eternally fixt and Immutable it clearly follows that Right Reason and Divine Wisdom give the same Judgment of Things Forasmuch as not only Right Reason is a Participation of the Divine Understanding but likewise that it is no more in the Power of God to change or alter the Idea's Respects and References of Things then it is in his Power to die or destroy his own Being Hence a Triangle with its three Angles equal to two Right ones and all Idea's with their Immutable Respects and Habitudes appear the same in Humane Understanding as they are Represented and Exhibited in the Divine Intellect because our Understanding is an Abstract or Copy of the Divine Understanding as likewise because the contrary would undermine and destroy the very Foundation of all Knowledge in the World Therefore it was truly asserted by Tully Est igitur quoniam nihil est Ratione melius eáque in homine in Deo prima homini cum Deo Rationis Societas Inter quos autem Ratio inter eosdem etiam Recta Ratio communis est Nor do we by this in a Stoical Arrogance make Man equal with God as some may fondly imagine For the Divine Intellect as our learned Author speaks doth intimately penetrate and behold at one view these Affections with the Idea's of the things themselves and discerns their Order and Reciprocations And this is properly called fixed and Stable Reason whereas Humane Understanding explicates and unfolds things successively and in order and this is Reason in succession or flowing and moveable Reason Pag. 41. As to other Things we ought to yield an Implicit Faith to Divine Revelation c. Christian Religion sufficiently obtains its end in that all those things which pertain to Life and Godliness to the Renovation of Mens Minds into the faultless Image of our Lord Jesus are plain and intelligible even to the meanest Capacity but in such things as are of a more Abstruse Profound and Speculative Nature it is sufficient to have an Implicit Faith i. e. to believe that the sense of all those Things that are delivered and consigned by Divine Testimony though they transcend my Capacity whatever it is which was intended by God is true For he that does not so calls God's Truth in Question But to believe this or that to be the true sense of them or to believe the Modes of such and such Doctrines which are not plainly revealed in the Holy Scriptures are thus to be explicated and all other Explications of them utterly false is not necessary either to Faith or Salvation For if God would have had under Pain of Damnation those Doctrines which are not so plainly laid down as that all should have the same Conceptions of them to be equally believed by all in this Particular and Determinate sense it could not consist with his Wisdom to deliver them in obscure Terms nor with his Justice to require of Men to know certainly the meaning of those Words which he himself has not revealed Pag. 43. That he may be a Pattern and Example to us For as Lactantius speaks excellently well Quomodo poterit amputari excusatio c. i. e. How can all excuse be taken away unless he that teacheth does the same things that he teacheth and conducts and lends his helping hand to him that follows For if he should be subject to no Passion a Man might thus reply upon his Teacher I would not sin but I am overcome being clothed with frail and weak Flesh This is it which is angry which covets which grieves which fears to die Therefore I am led unwillingly and I sin not because I would but because I am forced I am sensible likewise that I sin but the necessity of Humane Frailty compels which I cannot withstand What shall this Teacher of Righteousness answer to these Things How will he refute or convince that Man who lays the blame of his sins upon his Flesh unless he himself be likewise clothed with Flesh and Blood that so he may shew that Flesh it self is likewise capable of the Exercise of Virtue Ibid. That be should be conceived by the Power of the Holy Ghost in the Womb of a Virgin without the concurrence of Man is an excellent Provision for a higher esteem and Valuation of his Person That Christ should be Born of a Virgin without the Concurrence of Man could not be looked upon as Incredible by the Pagan World who scarce ever had any famous Hero among them but they presently found out some God for his Father And Plutarch in the Life of Numa relates That the Egyptians supposed it probable enough that the Spirit of the Gods has given Original of Generation to Women and begotten fruit of their Bodies And Lactantius argues the Reasonableness of the Nativity of Jesus of the Virgin Mary from what was commonly believed among the Heathens concerning other Creatures Quod si Animalia quoedam Vento Aurâ concipere solere omnibus notum est cur quisquam mirum putet cùm Spiritu Dei cui est facile quicquid velit gravatam esse Virginem dicimus The belief of which when facilitated will appear an excellent Provision for a higher esteem and valuation of the Person of our Saviour Therefore perhaps it was not only a drunken humour in Alexander when he would be thought the Son of Jupiter Hammon but to make himself appear more August and Venerable by the Reputation of being the Son of a God To this purpose it is related by Huetius that among the Turks there are certain Boys which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believed of the common People to be Born of Virgins and in great esteem as supposed to do strange things In the Turkish Language they are called Nephes-Ogli i. e. the