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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	authority_n	church_n	infallible_a	2,008	5	9.8493	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26946	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.	Baxter, Richard, 1615-1691.	1676 (1676)	Wing B1293; ESTC R1374	14,946	24

THE JUDGMENT OF Non-conformists OF THE INTEREST OF REASON IN MATTERS OF RELIGION IN WHICH It is proved against Make-bates that both Conformists and Non-conformists and all Parties of true Protestants are herein really agreed though unskilful Speakers differ in Words LONDON Printed in the Year 1676. AMong the other Church-troubling Controversies of these times we find it is one and not the least How far Mans Reason hath to do in matters of Religion And deep accusations we find brought against each other on this account some suspecting others of Socinianisme as over-magnifying Reason and others insimulating such as they seem to differ from as guilty of making Religion seem unreasonable and some who go over the Hedge where it is low do lay this charge of unreasonableness in special on the Non-conformists We who do verily believe that this scandalous Contention ariseth from Mens unskilfulness in the Art of framing and expressing the notions of that same matter which they commonly hold and that really not only Conformists and Non-conformists but also all Protestant Parties are herein of one mind though some think otherwise who neither understand their Brethren nor are understood themselves do therefore take it as Peacemakers to be our duty to give our Reasons of this our Judgement that if it may be the Preachers of Truth and Peace may not tempt the People into unchristian disaffection by perswading them that we so widely differ when really we are all or generally agreed Qu. Whether understanding Charity can see any real difference between Conformists and Non-conformists or any other Partiss of true Protestants about the interest and use of Reason in Religion that is about Gods Doctrine of Faith and his Laws for Mens Desires and their Practice Neg. For the due handling of this it is requisite that we first explain our words and then truly state the Question and then prove the Negative and lastly add some applicatory Consectaries I. By understanding Charity we mean a Person indued with Understanding and Charity so far as he useth them in this Judgement By a Real difference we mean not real misunderstanding of one another or real contending about words but a difference in Judgement about the very matter of Doctrine it self when intelligibly opened and each Party is understood By Religion we mean only that which is truly Divine and not about what Man may superadd though on the by we may speak somewhat of that and as the Church hath ever summed it up in the Sacramental Covenant and explained the parts of it according to the three summaries the Creed Lords Prayer and Christian Decalogue so do we here mean 1. The Articles of Faith 2. The matter of Holy Love or Desire 3. And of Practice By Conformists and Non-conformists we mean qua tales whether this be any part of the Controversies which denominate them And ex abundante even Qui tales whether they that are Meerly Non-conformists differ from the Conformists herein the question not extending to Quakers Seekers Papists Antinomians or any such Sect which are more than Meer Non-conformists By Protestants we mean those that make Christianity as delivered in the Scriptures their Religion protesting against the Corruptions and Additions of Popery who are now commonly known by that Name and distinguished unhappily by their By-opinions into Lutherans Calvinists and other Names 1. We deny not that all Protestants differ greatly from the Socinians who reject the Doctrine of the Trinity though found in Scripture because they think that it is against Reason though in that they err 2. We deny not that Protestants herein differ from Enthusiasts or true Fanaticks who pretend Revelations which Reason cannot prove to be what they pretend them to be and are contrary to true Reason and Scripture it self and who think that the secret impulses of their diseased Phantasies and Passions are such motions of Gods Spirit as Reason must give place to 3. We deny not but Protestants differ from the great Fanaticisme of Popery which both buildeth Faith and exerciseth Religion upon the most stupendious Fiction of Miracles against Reason and Common sense that ever to our knowledge was entertained by any Sect or Heresie in the World viz. 1. In their holding that a Pope and his Council called General are the Infallible Judges of the Churches Faith from whose Authority it must be received though the Pope should be himself an ignorant Lad or a Heretick and most of the Bishops in Council should not before understand the matter which they vote for As if God by Miracles taught the ignorant and erroneous to vote contrary to their former Opinions or above their understanding and their miraculous Enthusiasm and Infallibility were the Foundation of the Common Faith As if God would enable a Pope and Council that understood not Greek or Hebrew Infallibly to Translate the Bible out of Greek and Hebrew into their Native Tongues 2. And they pretend that all the Priests in their Church perhaps many score thousands can work Miracles at their pleasure and do so in every Mass which they Celebrate even to the making Bread to be no Bread and Wine to be no Wine nor any sensible Substance and all the Sences of the World that see tast touch them to be utterly deceived which is farr greater Miracle-working than ever Christ or his Apostles wrought And to the Belief of this and this renunciation of all common Sense all Christians on pain of damnation must submit and Princes must exterminate those that will not or else their Dominions must be given to another by the Pope We say not that Protestants do either exalt Reason as the Socinians or renounce it as either of these two Sects of true Fanaticks By Judging we mean 1. Discerning our selves 2. Proving to others By Reason We mean I Ex parte objecti such evidence of Truth which humane Reason may discern This is three-fold I. Evidence of the Thing it self which is either 1. Sensible Evidence as the very thing is objected to the Senses and so as Sensate represented to the Intellect 2. Evidence immediately intelligible by which the thing it self is objected to the Intuition of the Mind so some say with Ockam that the Intellect knoweth its own Acts and Spirits see Spirits II. Evidence of the Medium from whence by Reason we may inferr the Verity of the Thing And this is 1. Of an ordinary Natural Medium as a Natural Cause is known by the Effects and the Effects by the Cause e. g. There is a Sun ergo there is Motion Light and Heat or There is Motion Light and Heat ergo there is Fire 2. Or of a Supernatural Medium such as is Divine Revelation by Vision Inspiration miraculous Attestation III. There is Evidence of Consequence that the Conclusion certainly followeth the Premises Of Reason in these Senses we may have occasion to speak II. Ex parte subjecti vel Agentis And so Reason is taken 1. For the reasoning Faculty 2. For the mental

Exercise or Act in the actual Reasoning of the Mind 3. For a Habit of Facility and Promptitude in Reasoning 4. For expressive Reasoning by argumentation or discourse by Word or Writing The reasoning Faculty is considered in Man I. As in statu informato vel instituto II. In statu def●●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