Court of his own Conscience and in reference to his own faith and practice he should so examine and judge of the things that relate thereunto as to be fully perswaded in his own mind Rom. 14.5 He should so prove all things as to hold fast that which is good 1 Thes 5.21 Thus Christ in his infinite wisdome goodness and faithfulness hath given two sorts of judgment to his Church and people One publick belonging to an Assembly of Godly Pastors and Elders for of that which the Prophets teach let the Prophets judge and the Spirits of the Prophets are subject to the Prophets The other is a more private personal judgment which concerns all the faithful who are to judge of what is taught and to try the Spirits in both these judgments we should remember that Christ hath committed nothing to the Church but the ministry of giving judgment for as touching the Soveraignty of Judgment and Authority it belongs only to him Councels may expound and declare the doctrine of the Scriptures but they have no power from Christ to make any new Doctrines or Articles of faith And every Christian ought in a rational way to judge of their determinations according to the word of God and not yeild blind obedience thereunto for this were to unchristian yea to unman himself Of this opinion are all the Protestant Churches in general and particularly the Church of England (k.) See Rogers on 39. Articles P. 103. who maintains that every sound member of the Church hath Authority from Christ to judge in controversies of faith and so to imbrace truth and avoid error The Church as a faithful witness should give Testimony of the Doctrine of Christ but ought not to judge the word nor to judge otherwise then Gods word judgeth General Councels consisting of men that are not infallible may err The things therefore that are ordained by general Councels do so far bind as they are Consonant to the word of God and no further for we are not to ground our faith upon them but only upon the Authority of Gods word Now that such a rational judgment or a judgment in foro interno as hath been asserted belongs to every Christian so as he may and ought to make use of his Reason in judging of the Doctrines of Religion and of Ecclesiastical Laws and determinations is thus proved and demonstrated First From those plain Texts of Scripture Take heed that no man deceive you Mat. 24.4 Prove all things and hold that which is good 1 Thes 5.21 Beloved believe not every Spirit but try the Spirits whether they are of God 1 Joh. 4.1 He that is Spiritual judgeth all things yet he himself is judged of no man 1 Cor. 2.15 Which Texts together with many other that might be alledged do not only concern publick Ministers but also private Christians yea chiefly them as being most in danger to be seduced Secondly This hath been also the approved practice of the faithful thus to search the Scriptures and try the Spirits and exercise their Spiritual Senses that they might discern things that differ Heb. 5.14 The Bereans are counted more noble then others because they searched the Scriptures and tryed Pauls Doctrine by the Scriptures though he spake from an infallible Spirit Acts 17.11 The Church at Ephesus is commended for trying them that said they were Apostles and were not and finding them lyers and deceivers after tryal Rev. 2.2 And Christ tells us that his true Sheep will follow him for they know his voice but a stranger they will not follow but will flee from him Joh. 10.4 5. Now this they could not do unless they did exercise a rational judgment in matters of faith Thirdly Every Christian is to give an account of his faith and practice to God yea he should be alwayes ready to give an Answer to every man that asketh him a Reason of the hope which is in him 1 Pet. 3.15 But how can he do this rationally and understandingly without tryal and examination If he be found to embrace whatever his superiors shall impose upon him truly then the blind implicite faith of the Collier will serve well enough Is this according to the Scripture which tells us that we cannot truly believe unless we have knowledge That every man should be perswaded in his own mind concerning the things which he doth believe and practice and that whatsoever is not of faith is sin Fourthly How shall a Christian cleanse his heart and wayes but by taking heed thereto according to the word of God Psal 119.9 How shall he walk as a Child of light unless the word be a Lamp to his feet and a light to his paths Psal 119.105 How can he walk wisely and Circumspectly as he ought to do understanding what the will of God is as the Apostle speaks Ephes 5.17 if we do not allow him a judgment of discretion and discerning in matters of this nature that so he may try Spirits and Doctrines Fifthly were it the duty of a private Christian to receive all Doctrines that are proposed to him by his Superiors without tryal and examination then could not he be justly charged with sin and guilt who receiveth error in stead of truth from those that are above him in dignity and Authority but we find that this will not excuse him If the Blind lead the Blind both shall fall into the pit Luk. 6.39 and we are to fly from Strangers and not hearken to the words of those Prophets that speak the visions of their own hearts and not out of the mouth of the Lord Jer. 23.16 We must not believe every Spirit but beware of false Prophets and Seducers which no Christian can avoid upon good grounds unless he pass a rational judgment upon them and their Doctrines Why was Ephraim oppressed and broken in judgment but because he willingly walked after the Commandment of his Ruler and Governor corrupting the worship of God and did not impartially examine and judge of the same by the rule of Gods word Hos 5.11 Sixthly God hath furnished a Christian with abilities for this end with Reason as man he hath a reflexive faculty which Beasts have not he hath a rational understanding Soul which is the Candle of the Lord that enableth him to compare one thing with another and to deduce genuine inferences and conclusions from such premises as are laid down and propounded And then further God hath not only given his people the light of humane Reason and understanding as rational men but hath also infus'd into them a principle of divine light and knowledge as Christians to search and try the Doctrines of Religion whether they be true or false God hath given them a Spiritual unction or understanding as the Apostle speaks 1 John 2.27 Chap. 5.20 that they may know him who is truth it self and they need not that any man teach them but as this anointing teacheth them which is truth and is no lye If any man
or inflict eternal death and condemnation by the word of his power but the eternal God Ninthly The end of the Scriptures is divine namely the Glory of God and the Salvation of man not so much Corporal and Temporal as Spiritual and Eternal The Doctrines precepts promises prohibitions narrations threatnings punishments and rewards thereof are all referred finally and ultimately to the praise and glory of God the supreme being and chiefest good which shews plainly that they are divine and from above And to speak truth and reason what is more equal and just then that all things should return thither from whence they had their first rise and Original for of him and through him and to him are all things to whom everlasting glory is due from all Creatures Rom. 11.36 The Scripture plainly points out to man what true blessedness is wherein it consists and where and how it is to be had and enjoyed namely in the everlasting vision and fruition of God in Heaven which men may attain unto by the true knowledge of Christ in whom God is reconciled and well pleased And this is a firm and clear demonstration of the divine Authority and excellencie of the Scriptures for what is more agreeable to the wisdome bounty mercy goodness and power of God then to restore man fallen and to make him partaker of eternal bliss and happiness and who can shew to man how he may be restored and admitted into the favour of God having offended his glorious majesty who can direct and lead him in the way to true bliss and happiness but God who is wisdome and goodness it self and who hath effectually done it in and by his Son the essential Word and by the Scriptures which are the written word of God These Arguments and demonstrations whether they be severally or joyntly considered by us do as strongly prove and evince that the Christian Religion is the only true Religion and that the Scriptures are the word of God as any reason can prove that there was is and ought to be any true Religion or Rule to walk by in matters that concern Religion and the worship of the Deity and therefore may serve to convince and satisfie the reason of any sober man touching the divine Authority of the Religion and Laws of Christ CHAP. XIII Of the Use of Reason in the interpretation of Scripture and judging of Controversies EVery Christian should so far improve his Reason as not to be impos'd upon in matters of faith by the meer dictates of men be they Princes be they Popes be they Councels be they never so learned or pious he ought not in aliorum sententias pedibus potius quam cordibus ire Reason and Judgment in these matters should go before and make way for his practice As there are some that vainly magnifie and lift up the Reason of man above the Spirit of God in judging of the Authority and mind of God in the Scriptures so there are others and more especially that Bestial Antichristian Kingdome of the Papacy that would transform reasonable men and Christians into sensitive and irrational Creatures by the deceit and Legerdemain of a Popish Implicit credulity which commands men to put out their Lamps to pluck out their eyes and in a manner to renounce their Senses Reason and understandings and so to follow their leaders blindfold wheresoever they go And I could wish there were not too much of this Implicit faith and blind devotion amongst Protestants yea and amongst some that seem more forward and zealous then others at least for a party The Ranting Romanists tells us with noise and clamour enough of a visible supreme Tribunal and an infallible head of the Church here upon Earth who is to regulate all persons and determine all controversies though never so much against the rules of Scripture and Reason others of them more prudent and moderate resolve the final Judgment of Controversies into the determination of a general Council and all of them generally make the Authority of the Scriptures to depend wholly upon the judgment of their Church Hence was that impudent saying of Bayly the Jesuite that without the Authority of the Church he would believe St. Mathew no more then Titus Livius a Heathen Author And Stapleton is so much for a blind Implicit obedience in contempt of Reason that he tells us plainly the people are so subjected to the Sentences of their Pastors that if their Pastors err in any thing the people may and ought to err in obedience to them And again as the Jews were to believe Christ saith he so are we simply and in every thing to believe the Church of Rome whether it teacheth Truth or Error O monstrous Is not this a base Tyranny a Brutish unreasonable act of theirs when they go about to make us believe that to be white which we know to be black that to be true which we know to be false there are some indeed amongst them more rational and sober who would not have private Christians put out their eyes but make use of their Reason and Judgment in reading the Scriptures and judging of Controversies The examination and trial of Doctrines concerning faith saith Gerson belongeth not only to the Pope and Councils but to every Christian also that is grounded in the knowledge of the Scripture because every Christian is a fit Judge of that which he knoweth And the saying of Panormitan another of their Doctors is well known that one faithful man though he be but a private man is more to be believed then the Pope or a whole Council if he have better Reason and Scripture Authority on his side Chrisostome in answer to this Objection that there are so many and so great dissentions amongst Christians that we know not of what opinion to be of nor whom to believe hath these remarkable words Tell me hast thou any Reason or Judgment for it is not the part of a man barely to receive whatsoever he heareth but if thou diligently mark the meaning thou mayst throughly know that which is good when thou Buyest a Garment though thou hast no skill in weaving yet thou sayest not I cannot buy it they deceive me but thou dost what thou canst to come to the true knowledge of it say not then I am no Scholler and will be no Judge I can condemn no opinion for this is but a shift and a cavil and therefore let us not use it for these things are easie to them that endeavour after true knowledge Hath not every Christian a reasonable Soul an understanding faculty which God hath endued him with that thereby he might search and try and discern the things that differ To what end hath God set up this light in mans Soul if he must not use it in searching the Scriptures and trying Doctrines but must give way to Sloth and Ignorance Is not this to transform man into a Beast and is it not Brutish ness and folly in him thus to
animosities supplantings disorders and inconsistencies amongst us if the soft and sober voice of reason were more attended to Reason would make some differences kiss and be friends it would quench many a flame and bind up many a wound it would end many petty personal quarrels for the good of the whole and the welfare of the community The Soul is toss'd up and down with passion and groundless suspition but anchors upon judgment and reason This calmness and quietness of reason doth never commend it self more than in complying with Faith in not opposing those high and transcendent mysteries which are above its own reach and capacity such a modesty and humility our reason should always have and practise namely to submit and subordinate it self to all such Divine Revelations as are above its own sphere though it cannot grasp them or pierce into them yet it should ever resolve with all humility and gratitude to admire them to bow its head and adore them One light should not oppose another lumen fidei and lumen rationis may shine both together though in several Orbs and with far different brightness This Candle of the Lord should not be impatient of a superiour light of a brighter Sun The light of reason should no more prejudice the light of Faith than the light of a Candle doth prejudice the light of a Star or the light of the Sun why should there be any strife between Faith and Reason seeing they are brethren both springing from the same Father of Lights though the one be much superiour to the other Indeed there are such infinite Treasures of Grace and Glory displayed in the Gospel as do far transcend Mans Reason and therefore must be apprehended by Faith which is the evidence of things not seen the substance of things hoped for Nature and Reason are not sufficiently proportioned to such high and transcendent Objects here are such depths such pleonasms such weights of glory as do opprimere ingenium humanum If the Sons of Men could have extracted all the Spirits of Reason and made them meet in one head nay if Angels and Men could have united and concentricated all their Reason and Knowledge yet they would never have been able to find out and discover such profound and mysterious Excellencies as the Eye of true Evangelical Faith beholdeth in an instant Revealed Truths shine with their own beams and brightness and do not borrow their lustre from the dim Candle of our Reason whatsoever God who is Truth it self reveals must needs be true Reason is so modest that it will not contradict this for it doth acknowledge a Deity and the unquestionable Truth of a Deity In all believing there is an assent a yielding to him that speaks by virtue of his own authority though he doth not prove and evince it any other way than by meer testimony Reason it self dictates thus much to us that we are to believe such a one whom we have no reason to distrust for without some faith there would be no commerce in the world there 's no trading without some trusting a general and total incredulity would threaten a present and fatal dissolution to human society Men may deceive us for none of them are infallible but God being Truth it self an Eternal Immutable Truth and all Revelations flowing from Him being certain and infallible like Himself hence it is that His naked Word is a sufficient demonstration and he that will not believe a God who is Truth it self is no better than an Atheist yea in some respect he is worse than a Devil for the Devils believe and tremble Though there be many things in the Sacred Scriptures which are beyond the comprehension of Reason yet coming to us in the Name of the God of Truth and bearing the stamp and signature of Divine Authority it is not contrary but agreeable to Reason that we should believe them and assent to them Some there are that endeavour to maintain this Opinion That revealed Truths though they could not be found out by Reason yet when they are once revealed Reason can evince and demonstrate them but I rather incline to the Judgment of Aquinas That humane Reason when it has stretch'd it self to the uttermost is not at all proportioned to them but at the best only can give some weak adumbrations of them 'T will be honour enough for Reason to submit unto Divine Revelation and to captivate it self to the Authority of God in His Word and withall to make it appear to the Adversaries of the Gospel that Faith does not oppose Reason indeed the way of Faith is a far more compendious way longum iter per rationem breve per fidem That which Reason would have been sweating for these many years Faith sups up the very quintessence of it in a moment God hath chosen this way of Faith that he may stain the pride and glory of Man that he may confound the wisdom of the flesh and maintain in Man great apprehensions of Himself of His Divine Revelations Truth and Goodness and keep the Creature in a continual posture of dependency upon Himself and humble submission to His own Testimony and Authority Fourthly The Light of Reason is lumen Ascendens an Ascendant light Reason is soon weary with fluttering up and down among the Creatures and perishing things of this life this Candle doth but waste it self to no purpose in searching for true happiness here below after a diligent search your own Reason will tell you that the summum bonum the chiefest good lies not in the riches honours pleasures of this world no nor in moral virtues and excellencies though some Men far above others have snuffed their Candles with more care and exactness by improving their intellectuals and refining their morals yet at length they sadly perceiv'd that when their Candles were at the brightest they burnt but dimly and blewly and that for all their snuffing they would relapse again into their former dimness and obscurity The Improvements of Nature and Reason will never make a Man perfectly happy This Candle of the Lord would flame and ascend upward towards Heaven but is much weakened and darkned by lusts and passions so that it cannot mount up to God and attain that glorious end and reward which is the happiness of Man Natures eye cannot see it Natures hand cannot reach it nor is there any natural power or operation proportioned to such a high transcendent Object as the Blessed Face of God in Glory And therefore the Nature and Reason of Man must be advanc'd above it self by a supernaturale Auxilium before it can be bless'd with so great a perfection as to arrive to the full end of its being nay God Himself O wonderful Mystery was pleased to assume the Nature of Man that He might make it more capable of this perfection and by a strict Love-knot and union make it partaker of the Divine Nature CHAP. IV. Shewing that the best Heathen Philosophers were
are proved by the Scriptures but as for the Scriptures they prove and evidence themselves sufficiently to the judgment of every true Christian by their own light manifesting their divine Original They are primum visibile not like colour that cannot be seen till light make it apparent but like light it self which maketh all other things manifest and it self too by its own proper quality Now then if a true believer should be ask'd why he believes the Articles of the Christian Religion he may truly answer thus because they are revealed in the holy Scriptures If it be further demanded how he can assure himself that the Scriptures are the word of God he may answer that he knows it by the Scriptures themselves the Spirit of God enlightning his understanding to see those lively characters of divine truth which are imprinted upon those sacred Volumes If yet it be further demanded how he knows whether that is the right meaning of such or such a place of Scripture he may likewise truly say that he knows it by the Scriptures which being diligently examined and compared together do plainly discover to the humble teachable Soul their own true sense and meaning in the things which concern everlasting Salvation And thus the faith of a Christian is finally and ultimately resolved into the infallible word of God or a divine Testimony and into nothing less As for the Authority and Testimony of the Church and the judgments and writings of the Godly learned they are good helps to make us see the Truth but no causes why we believe it this we do for its own sake not for their sayings or determinations which if they do not accord with the Scriptures we ought not to assent thereunto Though we should give due Reverence to the Assemblies of Godly judicious men and thoroughly examine and weigh with humility and self-denyal the grounds of our dissent from them yet the bare Authority of men though never so eminent for learning and piety should not command our assent to any Article of Religion that shall be proposed to us For our faith should not stand in the wisdome of men as the Apostle speaks but in the power of God and the Testimony and demonstration of his Spirit 1 Cor. 2.4 5. The first and chiefest ground whereon is built the certainty of faith's assent is the infallible truth and Authority of divine Revelation because God hath said it we are to believe it and assent to it for whatsoever God saith is true now this is a principle of Nature and Reason which is deeply ingraven into the heart and Conscience of every Rational man that God himself is so infinitely wise that he can be ignorant of nothing nor can any Creature circumvent and over-reach him and withal he is so infinitely good holy and just that no lye or untruth can proceed from him wisdome it self cannot be deceived truth it self cannot deceive and God is both And therefore wheresoever any Revelation is certainly known or believed to be of God there the reasonable Creature doth fully assent to the truth of things revealed But now the great question will be how we know infallibly that God is the Author of the Scriptures and that what we find written therein is of divine inspiration the very Oracles of God Here lyes the great yea the irreconcileable difference between the Church of Rome and us for whereas we maintain according to the truth that the Scriptures are known to be of God by themselves and by their own light and power they hold that we cannot be certain of their divine Authority but by the Testimony of the Church which as they say doth infalliby propose unto us what is to be believed and what is not to be believed And so by this means our faith shall be resolved either into nothing at all for they differ exceedingly about the Church representative and the supreme Judge of controversies here on Earth or at the furthest it shall be resolved but only into humane Authority and so shall be but a humane faith That Circle which they falsly charge upon us (m.) Mr. W. Pemble nature and properties of grace and faith P. 210 211. they themselves are guilty of and can never be dis-intangled therefrom by their Principles For ask a Romanist why do you believe that the Pope cannot err he will tell you because the Scripture saith so thou art Peter and upon this Rock will I build my Church and I have prayed that thy faith may not fail and the like Texts of Scripture But how know you that this is the infallible word of God and that your interpretation is the right sence and meaning of these places To this he answers because the Pope and the Councel of Trent say so or as some of them hold because the Pope only saith so or as others of them because a general Councel saith so If we further urge him yea but how know you infallibly that the Pope and Councel do not err in saying so he will answer you because the Scripture affirms they cannot err for thou art Peter and upon this Rock will I build my Church c. And thus they run round in a Circle (n.) The Popish Circle described and are so intangled that the wisest and most learned of them know not how to deliver themselves Indeed they accuse us with open mouth as if we were intangled in a Circle running round from the Scriptures to the Spirit and again from the Spirit to the Scriptures as thus how know you the Scriptures to be the word of God by the Spirit revealing the same to my heart and Conscience but how know you this Revelation of the Spirit to be true By the Scriptures which testifie that the secret of the Lord is revealed to them that fear him But then further how know you this and the like places of Scripture to be the word of God we know it by the Spirit which reveals to us the things that are freely given us of God And thus they pretend that they have caught us in a Circle but they greatly mistake us though we do not mistake their Doctrine we teach indeed that we know the Scriptures infallibly to be the word of God by the Spirit of God inwardly revealing and testifying the truth of them to our Consciences But what kind of Revelation or Testimony is this It is not any inward suggestion or immediate inspiration different from those Revelations of Divine truth that are in the Scriptures themselves as if the Spirit of God did by a second private immediate Revelation assure me of the truth of those former Revelations contained in the Scriptures we have no warrant for this in an ordinary way but the Spirit of God reveals and testifies to our Consciences the divine Authority and truth of the Scriptures by removing those impediments that hindred as namely our ignorance and unbelief and by bestowing upon us those graces that make us capable of
wants this clear evidence and demonstration having no further assurance of what it believes then that which Reason suggests which may rather be termed a conviction that such things must be then an evidence what they be whereby it plainly appears which yet may be more largely and fully proved out of Scripture that true justifying Faith and that Faith which is only temporary and historical differ not only gradually in respect of degrees but specifically in nature and kind the grounds of assurance on which they are built being of a far different nature Fourthly This difference will further appear if we consider that the effectual Faith of the spiritual man rests and depends upon and is ultimately and finally resolved into a divine testimony but historical Faith or the Faith of the natural or meer rational man is built upon a humane testimony which our Saviour calls the revelation of flesh and blood Matth. 16.17 As the Apostle calls the other the demonstration of the Spirit and of power and the revelation of things by the Spirit which are understood only of spiritual men 1 Cor. 2.4 10 14 15. to whom they are manifested and who have the Spirit and Mind of Christ in them which enables them spiritually to understand that manifestation or revelation This way of spiritual demonstration to the spiritual mind of the true Believer is far different from and doth far transcend that way of conviction which is only by reason or rational discourse and in this respect is more excellent and divine then historical Faith or the Faith of the meer rational man which is not chiefly grounded upon a divine Testimony or Authority but relyes upon and is ultimately resolved into an humane testimony or the reasonableness of the truth and wayes of God The glorious Mysteries of the Gospel though they could never be found out by all the reason and wit of man 1 Cor. 2.9 yet they are consonant to right Reason and therefore mans reason doth assent thereunto As for example The Creation of the World the Resurrection of the Body the Incarnation of Christ and the like these may be acknowledged by mans Reason to be possible upon suppositinn of Gods Almighty Power and the Riches of his Grace yea and fit to be done by him whose great design is to make known the glory of his Power and Grace in the Ages to come So that howsoever these Truths are mysteries of Faith and to be believed yet seeing Reason which is a humane testimony may approve them it is evident that such an historical Faith believing these things only for the reasonableness of them is but a humane faith and rests upon a humane testimony And so it may be said concerning the Scriptures themselves if a rational man believe them to be the Word of God chiefly upon the Churches testimony of them or upon the reasonableness of the truths therein mentioned or upon the observation of the truth of those Sacred writings in most things which makes him therefore rationally conclude that they are true in all If this be the chiefest ground of his belief by way of rational inference from such premises then truly he believes upon a humane and not a divine testimony which is alwayes accompanied with a clear spiritual demonstration of divine truths made evident by the light of the Spirit of God to the spirit of a true Believer Fifthly and Lastly True justifying Faith or the Faith of the spiritual man differs from historical Faith or the Faith of the meer rational man in the object of it Historical faith though it may assent to the truth of Gods Promises of Reconciliation Pardon and Salvation by Christ yea and may believe the goodness of them in general yet it doth not embrace and apply the goodness of them in particular as true justifying Faith doth which counts all other things loss that it may gain Christ and be found in him Phil. 3.8 9. and which enables a man heartily and really to close with Christ in the Promise and to apply him particularly saying This is my Beloved this is my Friend who loved me and gave himself for me And thus we see that there is no small difference betwixt the faith knowledge and operations of the spiritual man and the faith knowledge and operations of the meer rational man in and about Christ and spiritual things And if such a man may have some kind of knowledge and faith in Christ and the mysteries of the Gospel and yet come short of eternal life and salvation then certainly no man that is led only by the light of Reason though he improve it never so much can be saved without the knowledge of Christ as Mediator But of this in the next Chapter CHAP. XVII Shewing that none can be saved by the meer improvement of natural Light and Reason WHat the State and Condition of the best Heathens was and is in order to the everlasting Concernment of their immortal Souls we cannot certainly determine nor dare we confidently pronounce that they are all in Hell Though we say not with the Pelagians that the improvements of Nature and Reason or that light that is in every man as others phrase it can make men everlasting happy Nor yet with the Semipelagians that natural preparations and predispositions do bespeak and procure Grace Nor yet with the Papists that works flowing from Grace do meritoriously contribute to more Grace and glory yet this we may safely say That as God gave the Heathens Natural light and abilities and to some of them the improvement thereof more then to others so he might as freely give them in a way that we know not Supernatural Grace and Strength and reveal his Son to them if it pleased him Far be it from us notwithstanding to hold that a man may get to Heaven by those meer improvements which are built upon Natures foundation for if he should accurately and punctually observe every jot and tittle of Natures Law which the exactest Naturalist or Moralist doth not yet this natural obedience would not at all be commensurate to a supernatural happiness Christ is the only way that new and living way by which God assumeth humane nature to himself and maketh it everlastingly happy by which we have access to God and communion with him This made Augustine say Qui dicit hominem servari posse sine Christo dubito an ipse per Christum servari possit Whether the Gentiles could be saved by the Light of Nature and Reason without faith in Christ is a Question I confess much debated both in the writings of the Antient Fathers and some Modern Authors both Protestants and Papists Divers of the Antients as Justin Martyr Clemens Alexandrinus and Chrysostome were of opinion that the moral Heathens might be saved by a general faith and knowledge of God And Justin Martyr thought they might be saved by the light of Reason (q) Justin Martyr Apol. 2. His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dictamen rationis
the Heart and the Brain and in these God hath placed the natural vital and animal spirits These spirits are carried by the veins arteries and Nerves the veins carry the vital spirits from the Liver the arteries carry the natural spirits from the Heart and the nerves carry the animal spirits from the Brain The several members of the body are helpful and serviceable one to another the superiour rule the inferiour as the Eyes guide and direct the whole Body and the inferiour support and uphold the superiour as the Feet Legs and Thighs support the whole Body and as for the middle members they defend the Body and provide things necessary for it as we see in the Hands and Arms. This variety of the members of the body sheweth the excellent Wisdom of God for if all were an Eye where would the seeing be 1 Cor. 12.15 So excellent is the body of man that there are sundry members thereof which God ascribes to himself as the Head the Heart the Eyes the Ears the Feet to express his Attributes to us yea God hath made the body of man a Temple for himself to dwell in and the Son of God hath assumed the body of man in one person to his Godhead a dignity which the Angels are not called unto After the making of man he left nothing unmade but to make himself man Secondly Man is curiously wrought and contrived in respect of his rational immortal Soul and those two noble faculties the Understandtng and the Will wherein man far excels all the sensitive Creatures The rational Soul is the better part of man more worth then all the World besides Mark 8.36 37. What is the body of man without the soul but a dead Trunk an empty Case 'T is the soul that is the pearl or precious jewel the creation infusion and operations whereof are like a curious piece of Embroydery well becoming the Creator and Contriver thereof who is a simple immaterial immortal Spirit the Spirit of spirits the Supream and Soveraign Spirit the God and Father of Spirits Numb 16.22 Bless God O man that hath given thee a reasonable Soul and inspired thee with an immortal Spirit wherein thou far excellest other Creatures For First The reasonable Soul of man can conceive of things by the light of understanding as well as by sense yea it can conceive of things that never were in the Senses as things absent which the Senses never saw nor apprehended it can conceive of things spiritual and immaterial as Angels and Spirits yea of the divine Attributes of God and that which is invisible by the things that are visible we come to the knowledge of God who is invisible Rom. 1.20 Secondly The rational Soul is able to reflect upon its self and its own acts and operations which no meer sensitive Creature can do it understands that it doth understand and knows that it doth know And this understanding and knowledge of the rational Soul is large and extensive for it can in a moment go over almost the whole World and view it all as it were at once whereas the Senses are limited and confined to a very narrow compass Thirdly The rational Soul can invent things that were never before in being What strange things for number and skill and variety are daily invented and contrived by mans wit and reason by which also many great matters both Civil Military and Ecclesiastical are ordered and regulated This is that Candle of the Lord which searcheth all the inward parts of the Belly Prov. 20.27 And God hath set the World in mans heart in regard of that reason and understanding that is in him Eccles 3.11 Fourthly The excellency of the reasonable Soul of man appears in this that his understanding after a sort is made one with and becomes the things that are understood in that it conceives a true Image and Idea of the things to be understood and herein the rational Soul doth somewhat resemble God himself who hath the perfect Idea of all other things in himself so the Soul of man doth as it were form Worlds of things within it self Fifthly The excellency of the rational Soul appears in that divine thing called Conscience which is more then a thousand Witnesses yet subordinate to a higher Tribunal beings Gods Deputy for God is greater then Conscience 1 John 3.20 No man be he never so great and potent can alwayes bribe Conscience but it will give an impartial verdict at one time or other either accusing or excusing him In these and other particulars men may contemplate the excellency of Reason and praise God for the exercise of it Thirdly and lastly The rational Soul of man becomes much more excellent and is like a curious piece of Embroydery by a new Creation being made partaker of the Divine Nature whereas by sin the Soul of man was corrupted and alienated from the Life of God yet now being born again of the Spirit of God and Christ being spiritually formed therein it recovers the Image of God and is restored to a holy fellowship and communion with him and will be a curious excellent Piece indeed when she is perfectly transformed as she shall be into the divine Image and cloathed with Glory and Immortality Psal 45.14 2 Cor. 5.2 Let us now briefly recapitulate the Heads of this Discourse * A Recapitulation of the several Heads touching Faith and Reason so far as we have proceeded It requires much spiritual Skill as hath been said rightly to distinguish between them and give to each its due though mans Reason be much weakened and obscured yet a good use may be made thereof both in Civil and Divine things There is a light in Reason though far inferiour to that of Faith How far this Light of Reason extendeth we have shewed The best Heathen Philosophers were sensible of great defects and languishings in their natural Reason and Abilities though they ascribed too much thereunto Some there are amongst Christians that give too little to Reason in Religious and Ecclesiastical concerns but others more generally offend in giving too much and therefore we have here declared how and in what respects Reason and moral Prudence should be exercised by us both in Civil and Church affairs The Light of Reason proves that there is a God or Supreme being and that the Soul of man is immortal and also the truth of the Christian Religion and the divine Authority of the Scriptures and is of excellent use in comparing and interpreting the Scriptures and judging of Controversies But though Reason be useful in these respects yet the internal testimony of the holy Ghost doth principally witness the divine Authority of the Scriptures and satisfie Conscience touching the same Here is shewed when it is that Reason is rightly used and when abused to the prejudice of the Spirits testimony in the Scripture and likewise the difference betwixt the meer rational and spiritual man and their knowledge faith and operations in and about