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
of Faith You may know that there is a God and that he made the World by the Light of Nature For the things that are invisible are clearly seen and understood by the things that are made whereby we come to know his eternal Power and Godhead Rom. 1.20 And we must believe this also because God in the Scripture hath revealed it Heb. 11.3 Faith and the Light of Reason go to the knowledge of one and the same thing different wayes Faith doth it because of the divine Testimony Authority and Revelation of God who is Truth and Goodness it self but the Light of Reason doth it because of Arguments drawn from the thing it self by rational discourse However we must hold to this as an undoubted truth that though the Light of Nature and Reason as it is a relict of Gods Image in man be necessary in religious and moral things yet it is not sufficient there being great decayes and languishings in our Reason as the greatest Philosophers themselves have acknowledged V. Consider That if we speak of Nature and Reason as corrupted and depraved by sin as it is in every son of Adam so it is an enemy yea enmity it self against God Rom. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very wisdom of the flesh i. e. the reasonings and discourses of the natural man his best thoughts desires and affections the best inclinations and motions of his mind are not only enemies but enmity against God An enemy may be reconciled but enmity it self can never be reconciled The Apostle 1 Cor. 1.21 useth a strange expression that the World by wisdom knew not God he doth not say that the World through foolishness was ignorant of God but that by wisdom that is by the right use of Reason and discourse it knew not God as Diodate notes upon the Text They became vain in their imaginations saith the same Apostle Rom. 1.21 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be better rendred thus they became vain in their reasonings or their practical inferences and discourses such as they made out of the principles they had in their understandings So likewise 1 Cor. 3.20 The Lord knoweth the thoughts of the wise not the simple thoughts but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most prudent reasonings and discourses of the men of the world that they are vain You have the same word 1 Tim. 2.8 which is translated without doubting but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without reasoning or dispute In the exercise of Faith and Prayer we must not argue against the Promise by our Reason In this sense the more humane Reason Learning and Wisdom men have the more opposition there is in them against God and the great Mysteries of the Gospel 1 Cor. 1.20 26. and Chap. 2.9 10 11. and Ch. 3.18 19. And therefore Augustine wrote thus to a man of great learning and parts Ornari abs te Diabolus quaerit But now if we speak of Nature and Reason as enlightned and rectified by the Spirit and Word of God so it is an excellent help in matters of Religion let the Word of God let the Testimony of the Spirit of God in the holy Scriptures first lay the foundation and then Reason may build upon it Reason should not take the first place or have the preheminence but should be subject and subordinate to Faith as Agar the Bond-woman was to be to her Mistriss Sarah the Free-woman We must not first consult with Reason nor ask a Reason of our believing when we should believe beyond Reason A meer rational considering of means and second causes is a great enemy to Faith If you would believe saith Luther you must crucifie that Question Why God would not have us so full of Wherefores Abraham against hope believed in hope Rom. 4.18 19. Contra spem nempe carnis rationis totius naturae as some of the best Interpreters comment upon it He believed against Sense and natural Reason in hope against hope i. e. in hope supernatural against all the appearances of natural hope nothing doubting saith the Apostle speaking of Abraham's Faith 't is the same word which you find 1 Cor. 11.29 Nothing discerning as when a man looks on things with an eye of Sense and Reason he passeth a judgment of discerning or dijudication upon them as thus some things are easie some things are hard Abraham did not so reason or consider of things when he believed Faith when it is lively and strong will subscribe to a Blank and will rest on the Power and Goodness of God when all things seem contrary in outward appearance and to an eye of Reason Faith can see love in anger light in darkness life in death as we have the Woman of Canaan for an instance besides many others Faith will tell a man that the lower he is cast down and abased the higher he shall be raised and the more he shall be comforted and this is further then Reason can go Faith as a late godly Writer truly observes hath a great and large prospect it can look over all the World yea and into the other World too it beholds God who is invisible and is the evidence of things not seen but now as for Reason it gets upon some little Mole-hill of Creature ability and if it can see over two or three hedges this is much and therefore it is a great trouble to Faith to be tyed to Reason If a man be able to go a journey of two or three hundred miles on foot you will say he is a good Footman yet if you constrain him to carry a little Child with him this will be a great luggage to him for though the Child may run along in his hand half a mile yet he must carry him on his back or in his arms the rest of the way especially when he goes over waters and steep hills which will be no small burthen and trouble Thus it is between Faith and Reason Reason at the best is but a Child to Faith Faith can foot it over Mountains of difficulties and wade through the waters of affliction though great and many but when Reason comes to wade through an affliction or to go over some great difficulty it cryes out and sayes Oh Faith let us go back again and proceed no further No sayes Faith but I le take thee upon my back Reason and so it doth But yet Reason is a great luggage and burden to Faith which never works better then when it works most alone for then it has recourse to Gods Alsufficiency and Omnipotency and finds enough there to quiet and satisfie the Soul But now having premised these five Considerations touching Faith and Reason we shall shew the Christian Reader in some particulars what use he should make of humane Reason and Knowledge in reference to divine and religious matters and that it ought not to be rejected but to have its due respect and commendation First We find that many famous godly men have
Duty of Man * Causes of the Decay of Christianity cap. 9. pag. 255. which may improve our Reason exalt the Man and depress the Beast in us Yet sure we shall derogate very impiously from Christ's Prophetick Office if we allow not Divinity to be the supreme and noblest Science such as is to be served and attended not regulated and governed by those inferiour But that just order seems now to be inverted Divine Learning is brought down to Humane and the simplicity of Christian Doctrine so perplexed and confounded with Philosophical Niceties that Plato and Aristotle are become the Umpires of our Religion and we must go ask Heathens how far we shall be Christians Those deep things of God as the Apostle calls them 1 Cor. 2.10 and of which he pronounces the Natural man an incompetent Judge are yet brought before that Tribunal subjected to be scanned by Rules of Art but alas our Line is too short to sound those Depths Thus far he Madam This Book which is Dedicated to Your Honour treats of the Right Use and Abuse of Reason in Divine matters There are two extremes which men are apt to run into some ascribe too much to Natural Light and Reason in Religious concernments and others ascribe too little As we should give to God the things that are God's and to Caesar the things that are Caesar's according to that saying of our Blessed Saviour Matth. 22.21 so we should give to Faith the things that belong to Faith and to Reason the things that belong to Reason And herein Madam You may meet with some Passages in this Treatise if You please to peruse it which may by the Blessing of God minister some Light and Direction to You. OF THE RIGHT USE ABUSE OF REASON IN MATTERS of RELIGION CHAP. I. Of distinguishing between Faith and Reason AS it requires much spiritual skill and judgment rightly to distinguish between the Law and the Gospel the Covenant of works and the Covenant of grace to give the Law its due and the Gospel its due whereupon Luther was wont to say That he who can thus distinguish is the best Divine So truly it requires much spiritual skill and wisdom rightly to distinguish between the Light of Nature and the Light of Grace between Reason and Faith in matters of Religion That as Christ bids us render unto God the things that are Gods and to Caesar the things that are Caesars So we should give unto Faith the things that are Faith's and to Reason the things that are Reason's To Faith her full scope and latitude and to Reason also her just bounds and rights May we not wish that many great Professors of the Gospel did but equalize in their practise as to moral Justice and Faithfulness some Heathens that were only endued with the Light of Reason and moral Virtues Did not these go further with their Candle-light than the other do with their Sun-beams And will they not rise up in judgment against them that do so grosly abuse the Light of the Gospel which infinitely transcends the Light of Nature Perhaps this may be the reason why some vain Scriblers in our days place Religion chiefly in natural Improvements and moral Virtues because there is so little moral Justice and Honesty amongst Men yea amongst many forward Professors morality will go very far But yet though Men be unjust and exceeding defective in their morals we should not therefore derogate from the Spirit and Grace of God we should not confound Nature and Grace Divinity and Philosophy Faith and humane Reason Christ and Socrates Paul and Plato Nor the Church of God and the Christian Religion with the School of Aristotle For this sinful mixture and composition the Schoolmen are worthily blamed who by advancing Aristotle in their Writings and ascribing too much to moral Virtues have exceedingly darkned the purity of the Gospel and in a manner quite excluded the righteousness of Christ as Mediator and the gracious powerful operations of His Spirit Erasmus himself speaking of the Arians saith a Hoc ipso fuere pestilentiores quod Aristotelicis argutiis essent instructi Erasmus That they were the more dangerous and pestilent because they were so much acquainted with the Aristotelian Subtilties The like may be said of some curious Philosophical Wits and Pens in this divided Church and Nation who have in effect transformed the Gospel of Christ into a meer System of Morality Indeed a true sincere Christian is the most just and moral of any man but it is not his moral Virtues and Endowments but his Spiritual union with Christ that makes him accepted with God and puts him into a state of Salvation Let Reason be permitted with the Gibeonites to hew wood and draw water for the Sanctuary but let it not rush into the Holy of Holies into the Bosom-secrets of God into the deep Mysteries of the Gospel Reason may not come into these Seas except she strike her top-sail here she must submit and captivate her self to the obedience of Faith There is reason indeed for that which faith believeth b Dr. Preston on the Attributes of God but yet reason must be help'd by faith and rais'd up to Spiritual Objects by divine revelation As one that hath dim Eyes can see better by the help of Spectacles and to chuse a right Jewel we use the Skill of a Lapidary so if we would yield a firm assent to Divine Truths and Principles we must be help'd with light from above even with divine and supernatural Revelation Otherwise we shall give but a weak and doubtful assent thereunto which we call Opinion The works of Creation and the light of Natural Reason enabling us to discern the Characters of God stamped upon the Creatures will prove That there is a God or Supreme Being But as for those Truths that are meerly Supernatural as the Trinity of Persons the Hypostatical Union in Christ and other great Mysteries of the Gospel these are only known by revelation and have no prints or foot-steps in the Creatures to discern them by of which we shall speak more fully and particularly in the following part of this Treatise CHAP. II. Shewing that Reason though much weakned is of good use both in civil and divine things LEt it be granted which will not be denied by any sober Christian 1. That the light of Reason is exceedingly darkned and clouded that the Eye of Reason is weakned and vitiated that with Leah she is blear-eyed That this daughter of the morning is fallen from her primitive beauty from her original vigor and perfection And so fallen that she cannot savingly apprehend or comprehend the things of God Yea 2. Reason as it is now corrupted and perverted in man doth oppose the Gospel of Christ and wrangle against the mysteries of Salvation which it doth not understand 3. That the foulest and blackest Errors that ever were broached in the Church of Christ have shrowded themselves under the fair
subtilty of Antiochus Nero Dioclesian Julian the Apostate and other cruel and subtil Persecutors and notwithstanding that Egyptian darkness of Popery Error and Ignorance which overspread the World for some hundred years since Christ and his Apostles during which time these sacred Writings were laid aside and contemned and blind Ignorance extolled as the Mother of Devotion Fifthly The very Stile of the Scripture argues the divine Authority thereof By the Stile we do not understand the external superficies of words and phrases but the whole order contexture and frame thereof which fitly agreeth to the dignity of the speaker and the nature of the Argument treated of and is excellently and wisely tempered according to the capacity and condition of them for whose sake it was written Indeed every Prophet and Apostle almost had a peculiar Stile God making use of their several faculties and abilities Isaiah is Eloquent and sweet David affectionate Solomon Accurate Jeremiah vehement and more rough and so it may be said of the several Apostles and Evangelists that their Stile is somewhat different but all of them divine and Heavenly The Majesty and excellency of the Stile appears in that Majestick Title and dignity which the Author of the Holy Scriptures doth justly challenge to himself the which imports Independency of nature and essence Supereminency of power and soveraignty and excellency both of properties and works and is further displayed in the manner of teaching which is used in the Holy Scriptures commanding promising and threatning things above sense and reason In this Book there are hidden Mysteries divine and supernatural Truths such as exceed all humane capacity revealed unfolded without Argumentation or Rhetorical motives of perswasion and we are required to understand and beleive them relying only upon the Truth and credit of the Revealer God the great and absolute Soveraign requires in his word such and such things to be done such and such duties to be performed by the Sons of men with great strictness and severity and yet brings no argument to perswade or confirm the equity of these commands but only the will of the Commander which though it becomes not man to do yet it well becomes the Majesty of God In this Book also promises are made of good things to come whereof there is no humane probability nor reason given to assure us of the performance thereof but I the Lord have spoken it and I will do it In the manner of threatning also the like majesty and Soveraign Authority may be observed throughout the Scriptures which you shall not meet with in meer humane writings God commands and threatens without respect of persons be they what they will be 't is all one to him he prescribes his Laws to all men Magistrates and Rulers Schollers and Soldiers to whole Kingdoms and States commanding and requiring what is distastful to their fleshly nature and interest and forbidding what they approve and commend promising them not Earthly Honours and Riches but Life Eternal if they be obedient to the Gospel and threatning them not with Rack or Gibbet but with eternal Death and Torments if they disobey Neither let any man be offended with the low and humble manner of speech used in holy Scripture for it was penned for the use and benefit of the unlearned as well as the learned for those of weak parts as well as for those of strong parts and abilities And though the phrase or manner of speech be plain yet the matter is high and excellent profound and unutterable Plainness and perspicuity doth best become the truth A Pearl needs no painting True beauty needs not a whorish dress to set it forth nor needs the truth of God to be supported or underpropt with forraign aids for it is of it self sufficient to uphold and sustain it self It becomes not the Majesty of a Prince to play the Orator this would be more pedantick in him then in a person more inferior Though the Scripture seems to be plain in word and phrase yet it is great in power No writings of men be they never so well set forth with Wit Learning and Ornaments of Rhetorick can so enlighten the mind move the will pierce the heart and stir up the affections as the word of God doth Nor do the Scriptures want Eloquence if the matter be well weighed no other writing can equalize them The Song of Moses the beginning of the Prophesie of Isaiah and other portions of Scripture in variety and force of divine Eloquence do far exceed and transcendall other Authors Greek or Latine that are extant though never so excellently indited and penned yet it may be easily discerned that the one was written by a Divine the other by a humane Spirit Sixthly the wonderful powerful effects of this doctrine more then any other do clearly demonstrate even to an eye of reason the divine Authority thereof for it inlighteneth the understanding discovereth clearly the evil of sin and the vanity of the Creature converteth the Soul convinceth the gainsayer terrifieth the Conscience of a sinner quickeneth and reviveth the wounded Spirit manifesteth the thoughts of the heart man casteth down strong holds and the power of Satan and remains invincible notwithstanding all the opposition of men and devils for though the nature thereof be contrary to the will and wisdome of the flesh and world yet still it hath prevailed and overcome The enemies that have opposed this doctrine were many and mighty and subtil the Devil the Roman Emperor the learned Philosophers the zealous Jews and the common people being stirred up by them have with incredible fury and falshood and vigilancy endeavoured the utter abolition of it but could never do it This doctrine conquers where it comes either it converts or destroys its Adversaries And what manner of persons are they whom God chuseth as his Heralds and Embassadors to publish this doctrine are they great and many are they learned and wise are they potent and mighty in the world No no they are in number but few in outward appearance simple rude poor and weak despised of men things that are not in the judgment of men by these God hath confounded things that are and through their preaching the Cross of Christ hath subdued many Nations to himself in a little time a great part of this habitable world was converted and brought to the obedience of faith so that Paul filled all places from Jerusalem to Illyricum with the sound of the Gospel Nor is it to be forgotten that the Jews though wasted with many and great Slaughters and though they had and still have a desperate Enmity against Christ and the Christian Religion yet the Scriptures of the old Testament have alwayes remain'd safe and entire in their custodie even when the Hebrew language did lye almost unknown and had perished altogether had not God provided for the true Religion by the care of those Jews so that will they nill they they shall be instrumental
where and in what measure he pleaseth so that holy men partakers of the same Spirit in several degrees may err and mistake in some things and dissent one from another in matters that are not fundamental And thus we have given you some Rules to prevent mistakes touching the inward testimony and revelation of the Spirit of God It will not be amiss now to reflect a little yet without any rankor or bitterness against the persons of men upon their opinion that derogate from the Spirit of God and divine revelation and set up Reason as a Judge in matters of Religion and so resolve their Faith finally into Reason CHAP. XV. Briefly shewing when Reason is rightly used and when abused to the prejudice of the Spirits Testimony in the Scripture NO discreet rational man will deny the use of Reason in judging matters Civil and Religious in the sence formerly declared and proved If you will shew your self a man and not a beast a judicious understanding Christian and not a Child in knowledge and judgment then you must make use of your Reason in examining those matters that are propounded to you whether Civil or Religious but yet if you admit Reason to be the only Rule or Standard to measure the Mysteries of Faith by and to judge of and comprehend the most divine supernatural Doctrines and Truths of Christ then you ascribe too much to Reason and too little to the Spirit of God and Faith Eye hath not seen nor ear heard saith the Apostle neither have entred into the heart of man the things which God hath prepared for them that love him And as none know the things of a man save the spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God 1 Cor. 2.9 11. The rational Creature is a competent Judge of things meerly rational but the spiritual man only in whom the Spirit of God dwelleth can rightly and spiritually discern and judge of things that are meerly spiritual and supernatural and therefore we must take heed that we confound not the Spirit and Faith of the Gospel with our natural Reason nor prejudice the divine Authority of the Scriptures by ascribing too much to Reason as we ought not to take from Reason that which is due to her in reference to divine matters First Then we acknowledge that Reason is the eye of mans Soul or that Organ which lets into his Soul that divine light and testimony of God which begets Faith and upon which Faith doth rest it self and into which it is finally resolved Reason is not the object on which our Faith resteth but that faculty which being sanctified takes in the light of Faith which leads us to Christ and the things that are heavenly and supernatural The judgment and determination of the Word of God inspired by the Spirit of God is that wherein we finally rest as the rule of our Faith and the light of divine Understanding and Reason sanctified is that whereby a Christian judgeth of spiritual things God in his Word speaks to reasonable Creatures not to brute beasts who by way of discourse weighing what goes before and what follows the Text and comparing Scripture with Scripture do come to a right understanding of the will and mind of God therefore we are commanded as men that have reason in us to search the Scriptures to try the Spirits and to judge what the Apostles say These are acts of Reason and Judgment by the help whereof we are enabled to give a sober rational account of our own Faith and to convince the Adversaries and gain-sayers If you be to deal with an Adversary that hates the Christian Religion how can you think to perswade him to Christianity unless you shew him a reason as indeed the Christian Religion is the wisest and most rational Religion If you say your Church is the true Church you must give a reason for it or else no discreet man will believe you seeing many pretend to the true Church that do not belong to it If you urge a Scripture for your opinion sober men will rationally judge whether it be agreeable to your sence and interpretation or not and accordingly will embrace or reject your opinion It concerns every man as he tenders the peace and salvation of his own soul to be certain of the truth of his Religion And seeing there are so many opinions and such variety of perswasions in the world touching matters of Religion we ought to consider which perswasion hath the best and surest grounds for it that we may with peace and safety venture our souls upon it Now this we cannot well do unless we make use of our Reason in comparing one thing with another that we may embrace the truth and reject error Secondly Though there are mysteries of Faith which Reason cannot comprehend yea in their proper nature they are contrary to the dictates of natural Reason Ex nihilo nihil fit saith Reason and Ex nihilo omnia fiunt saith Faith The dead cannot return again to life saith Reason Thy dead bones shall live again and this mortality shall put on immortality saith Faith yet the rational Soul of man being overpower'd and acted by a higher principle even by the Spirit of God sees the greatest reason in the world to believe these and all other divine supernatural mysteries and truths because the Scripture revealeth them to be of God and from God Is it not meet and reasonable and well becoming us that are rational Creatures to believe the God of Truth speaking to us in his Word though what he speaks seem never so unreasonable never so contrary to flesh and blood Yet Reason will tell us this That all that God speaks for from this pure Fountain can proceed nothing but pure streams is true and good divine and heavenly whatever our corruption saith to the contrary So then our Faith must be resolved into the divine truth and authority of Gods Word and our Reason captivated and subjected unto this higher principle to believe what we find revealed in the Scriptures because it is revealed and comes from the God of truth that cannot lye Thirdly As I have reason to believe all that God speaks in general as being the God of truth so I have reason also to believe in particular that the doctrine of Scripture is Gods revealed Mind and Will Nor is it sufficient to a well-grounded Faith for a man to say he believes all that God reveals to be true but he must also believe that the mysteries contained in the holy Scriptures are the things which God hath revealed for his salvation 'T is true according to the Judgment of our Divines that Faith may rightly be said to be a firm assent without evidence of many things in themselves which we do believe but yet the medium by force whereof we are drawn to believe must be evident unto us As now if I be asked by an enemy
the reasonable service of God which is spiritual and agreeable to his will This is the true meaning of the Text and yet we acknowledge that the Christian worship under the new Testament administration may be truly said to be a more teasonable service whereof a better reason may be rendered then the sacrifices of unreasonable beasts under the Law and withal that those Christians who by good advice and reason do the things that are agreeable to the will and command of God are they that offer up a reasonable service to God Fourthly Those Principles of Nature and Reason that are left in men do not enable them exactly and perfectly to perform natural and civil actions without the general assistance of God in whom we live and move and have our being And then as for actions spiritually and Evangelically good man by the power of Nature and Reason is wholly unable to perform them for without Faith it is impossible to please God This plainly appears by all those places of Scripture which declare and set forth the sinfulness and corruption of every unregenerate mans nature and estate and also by those Texts which speak of Grace and Conversion and Regeneration as the sole work of Gods Almighty power and the effectual operation of his Spirit which is put forth and manifested in all those that truly believe Ephes 1.19 The natural man saith the Apostle receiveth not the things of the Spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned 1 Cor. 2.14 By the natural man here as Calvin and others truly observe he meaneth not properly a man addicted to gross and sensual lusts but every man that is endued only with the Light of Nature and Reason and hath not the Spirit of Christ dwelling in him yea the most rational improved natural man this is evident because the natural man is opposed to the spiritual man or him that is born of God and acted by the Spirit of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not such a man as is exceeding carnal and gross in sin and sensuality but souly man an improved rational man or a man made up only of Reason one that doth ex colere animam such as Plato Aristotle and Tully were It is meant of every unregenerate man who is ruled by the Spirit of this World and the meer Principles of Nature and Reason and who cannot spiritually discern and receive the great mysteries of the Gospel but is offended therewith Nay the wiser men are in their own imaginations and reasonings the vainer they are and the more opposite to the grace and simplicity of the Gospel of Christ which stands not in the wisdom of men but in the power of God The other day saith Chrysostome I heard a certain Christian discoursing ridiculously with a Greek each of them in their discourse prejudicing his own Cause for the Greek spake that which the Christian should have said and the Christian spake that which the Greek should have said for the Question between them being about Paul and Plato the Greek endeavoured to prove that Paul was rude and unlearned but the Christian through his simplicity would prove that Paul was far more learned and eloquent then Plato and so the Greek would obtain the victory if the Christian's Reasons should prevail for if Paul were more learned then Plato in humane Arts and Sciences then might men object that he overcame not the World through Grace but through humane Eloquence Therefore saith this Father when the Greeks shall object that the Apostles were rude and unlearned simple obscure persons of no great reason nor parts let us freely acknowledge it as the truth for this is not their reproach but their glory that being such they yet overcame the Learned men the Wise men the Philosophers the Rhetoricians the Orators the Princes and all the World for when any thing is done above the power of Nature this doth exceedingly set forth and magnifie the Grace of God Fifthly A Christian should so far deny his natural Reason and Wisdom in things spiritual that his assent to the Truths and Mysteries of the Gospel may be the assent of Faith as to a divine Testimony and not the assent of meer Reason The immediate ground of this assent should not be the self-evidence of the thing testified in the Scripture to mans reason but the divine authority of God testifying That which is the formal object of Faith as the Schools speak is the first truth or God himself revealing his mind to us Suppose a truth taught in the Scripture be likewise demonstrated to my reason by Philosophical Arguments as namely That God created and governs the World and that the Soul of man is immortal my assent to these Truths is so far the assent of divine Faith as it is grounded and bottom'd upon the authority of a divine Testimony As for that assent which is meerly grounded upon Philosophical reason and demonstration it is not divine Faith but only humane Faith and Reason Sixthly Our Reason is so imperfect so defective so apt to mistake in divine and spiritual matters that we must not make our apprehensions though under pretence of Reason the rule of what we will receive for the Word and revealed Will of God and what we will reject but what the Scripture holds forth must be the rule of our apprehensions though we cannot comprehend the same by our weak depraved reason and understanding otherwise we subject the authority of Gods Truth to our own weak shallow apprehensions and believe him not because he hath said it but because we by our reason can comprehend it and this is dangerous and destructive to the faith of a Christian for the Scriptures do reveal those things that are above our reason What reason of Men or Angels could ever have thought of such a thing as the three Divine Persons of the Godhead the personal union of God and Man in the Mediator the imputation of Adam's sin to his Posterity and the imputation of the glorious Righteousness of Christ to poor Sinners for their justification Without all controversie great is the mystery of godliness 1 Tim. 3.16 But what great mystery is there in it if we by our shallow reason can comprehend it We must pray for Grace saith Mr. Fox (y) In his Preface to Luther on the Galatians the Author of the Book of Martyrs that we may rightly understand the Gospel So strange is this Doctrine to carnal Reason so contrary to the World so many enemies it hath that except the Spirit of God from above do powerfully reveal it Learning cannot reach it Wisdom is offended Nature is astonished Devils and Men do oppose and persecute it briefly as there is no way to life so easie so there is none so hard easie to whom it is given from above hard to carnal Sense and Reason not yet inspired And Luther himself in his Commentary on
Creatures we may rationally conclude that there is a supreme Power and Governour thereof which is God What shall I say further on this subject if enough were not already said methinks this should convince and satisfie the Reason of any man living if he have but a spark of Reason left in him that all Nations generally in every Age time and place of the World have acknowledged that there is a God The Heathens themselves could not endure them that denied a supreme divine Power for this cause they put to death that great Philosopher Socrates and others as supposing them guilty of this horrid Crime The Nations that have no true knowledge of God do at this day adore Stocks Stones brute Beasts and the basest creatures rather than they will have no Deity no Religion at all They are zealous and forward in the Worship of their Idols which shews that though they acknowledge not the true God yet they understand by the Light of Nature and Reason that there is a Supreme Being to whom divine Worship is due And as for such as have even studied and endeavour'd to gratifie the Devil to the utmost by becoming meer Atheists they could never so blot this fundamental Truth and Principle out of their Consciences but that the Majesty of God hath affrighted them and been a terrour to them So then the universality of this perswasion in all places proveth that there is an Eternal Deity in as much as there is no History that sheweth the Manners and and Customs of any People or Countrey but it likewise sheweth their Religion yea all both new and antient Commonwealths had always something or other which they Worshipped and called in their Language GOD But as touching Atheism we can easily shew and would take the pains to shew it but that it is already done in the Writings of others the very time and place and persons when and where and by whom it was first forged which is a sufficient Argument against it such an Argument as may for ever silence the Atheists of our times which are as so many wild Beasts fit to be destroyed 'T is true there are some wicked wretches that do desperately harden their own Hearts and drown themselves over Head and Ears in sensual Delights and Pleasures but yet if God put His Bridle into their Mouths which he will do at one time or other those sparks and notions which God hath implanted in every man's Soul shall break forth and appear and the darkness shall not always obscure the light In these three Cases especially this Principle will shew it self even in those Atheistical spirits that have endeavoured to suppress and extinguish it First When they are surrounded and compassed about with difficulties and dangers and must needs fall into the hands of their Enemies unless they be preserved by a Divine power then though they were never so wicked and Atheistical before yet now as the Tragoedian observes they will fall down on their Knees and pray to a Deity they will cry peccavi and confess there is a God indeed There was a Controversie betwixt the Stoicks and Peripateticks the Stoicks held that Man had no Passions in him but the Peripateticks were of a contrary opinion Now it fell out upon a time that when a Stoick and a Peripatetick were sailing together in one Ship there arose upon a sudden a great Tempest the Stoick began to look pale and the Peripatetick observing it argues thus against him Thou look'st pale Stoick and therefore thou art not without Passions he could not free himself of fear when he was in danger to be cast away So although the Atheist in his jollity amongst his Companions belch forth sometimes that there is no God yet in his distress he is enforced to grant a Deity Secondly This Principle will manifest it self even in Atheists when they are opprest with Sickness and bodily distempers as there was an Atheist call'd Diogenes who being much afflicted with the pain of the Strangury detested his former Opinion And Thirdly When Old age comes upon them they grow more wise and sober So we read of one Cephalus in Plato who said to Socrates that whilst he was a young man he never thought that there was any Styx but now in his old age he came to doubt and question What if there be one This indeed may confute all Atheists as a manifest unanswerable Argument proving that there is a God because the greatest Atheists that denied him in their lives have acknowledged and approved him in their deaths Pherecydes an Assyrian being merrily disposed at a Banquet amongst his Friends bragg'd how long he had lived and had never done Sacrifice to any God but his end was miserable for he was devoured of Lice Diagoras for his damnable Opinion was the cause of the destruction of the whole Countrey Meles in revenge of his Atheism Lucian that scoffing Atheist going to Supper abroad and having left his Dogs fast bound as he went when he returned home having railed against God and His Word his Dogs broke loose fell upon him and tore him in pieces Machiavel rotted in the Prison at Florence as the Italians write Appian scoffing at Religion and chiefly at Circumcision had an Ulcer in the same part of his Body as Josephus reporteth Julian the Apostata being pierced in the Bowels with an Arrow from Heaven pull'd out the Arrow and receiving the Blood that came out of the wound cast it into the air saying Vicisti Galilaee and so died raging Many others besides these might be mentioned who though they acted like Atheists in their lives yet justified God in their deaths CHAP. X. The Immortality of the Soul of Man proved by Reason AS it hath been already demonstrated by the Light of Reason that there is an Eternal God or Supreme Being so it may be evinc'd by Reason that Man's Soul is Immortal and indeed the one of these depends upon and bears witness to the other The spiritualness and immortality of the Soul of Man and that it may and doth subsist without the Body is clearly held forth in the Sacred Scriptures Gen. 2.7 Eccles 12.7 Matth. 10.28 Luke 16.22 23. and 23.43 Rom. 8.10 11. 2 Cor. 5.6 7 8. Phil. 1.21 23. Heb 12.23 Rev. 6.9 10 11. into which the Faith of a Christian must be finally resolved But besides this Divine Testimony we have also the Testimony of the Light of Reason First then Let us consider that the Soul of Man when it understands any thing it abstracts from that which it understands all quantity quality place and time changing it into a more Immaterial and Intelligible nature As the Stomach when it receives meat changeth the outward accidents of the nourishment into its own nature whereby it becomes Flesh and Blood so the Soul when it conceives any thing separates it from the gross matter and conceives it universally in the Mind or Understanding If a Man looks on a Horse he sees him of
flourish more in Princes Courts than in the times of the Apostles why did not one or other step forth to vanquish or convict them before the Magistrates Origen not to mention here other Learned men that were converted to Christ was himself a great Philosopher and fellow-Disciple to Plotinus who is highly commended by the Philosophers can any sober man imagine that he and others of great judgment and abilities would suffer themselves like so many fools and mad men to be led with vain Illusions Or to attribute those things to God's special miraculous Operation which depended wholly upon Natural Causes Especially seeing that both Origen and also Cyprian before their Conversion to Christ had professed the Art of Magick If it be further said that the Apostles were influenced by pride and vain-glory in doing what they did how happeneth it then that each of them did not cause himself to be worshipped and adored as the Idol-gods and Mahomet did If they were so vain-glorious in their works as is pretended why did they not make use of their own Names and exalt themselves but refer all to Jesus and give him the power and glory of all who was so much despised by the great men of the World Surely this must needs be from God and from a divine power and not from Satan nor from Men. Fourthly Let a man but rationally consider the Life and Doctrine of Jesus who is the Author and substance of the Christian Religion and he will be convinc'd of the verity and excellency of it What was the Life and Conversation of Jesus upon Earth even by the confession both of Jews and Gentiles but the very pattern of Virtue and Piety What was it but the very Body of the Legal Types and shadows and the substance of the Predictions and Prophecies concerning the Messias How wise how patient how meek and humble how loving and compassionate to Mankind How holy and heavenly minded how diligent faithful and impartial was he in the Work of God He did neither flatter the greatest nor discourage the meanest but delivered the whole Counsel of God without respect of persons What a publick spirit what self-denial what excellent Virtues and Graces did Jesus shew forth both in His Actions and Sufferings His Enemies themselves being Judges Insomuch that Porphyry acknowledged Him to be a most Excellent Man though saith he the Christians are to blame to Worship Him as God And Pilate's Wife desired that her Husband might not meddle with that Just man To His painful Death which He suffered for us He went as a Sheep to the slaughter not opening His mouth and prayed most affectionately for His Enemies upon the Cross Father forgive them for they know not what they do Never was there such an Example of Virtue and Holiness as Jesus was and therefore how can any man of reason think that he should be the Author or Founder of a false Religion As for His Doctrine and Instructions there cannot be any found out or devised more excellent and precious Never man spake as He spake What was the continual subject of His Preaching and Discourse but the evil of Sin the vanity of this World the goodness and mercy of God in pardoning the Sinner the excellency of Holiness and Righteousness the glory and happiness of Heaven He teacheth not His Disciples how to obtain the Riches Honours and Pleasures of this World how to be great amongst men and to seek the praise and applause of men how to Conquer Kingdoms and subdue Nations by the material Sword But he teacheth them how to deny themselves and take up the Cross and follow Him how to be Crucified to the World and the Flesh to lay up Treasures in Heaven to forgive their Enemies and do good to them that despitefully use them Was there ever such Heavenly Doctrine such Excellent Instructions as proceeded out of His mouth If we look to the Precepts in Man's Laws as those amongst the Lacedemonians Athenians Romans they neither command all good nor forbid all evil The Laws of men are limited according to time place and persons As the Wise men of Persia answered the King who would have married his own Sister That indeed there was a Law that a man might not marry his own Sister but yet they found another Law That the King might do what he would and so by this means he shall have more liberty to sin than his Subjects But now on the contrary the Laws of the Christian Religion do command all that is good and forbid and restrain all that is evil the Precepts thereof are general and impartial to all persons to the King as well as the Subject to the Master as well as the Servant to the rich as well as the poor wthout exception No other Religion or Doctrine reacheth the Heart and inward man but only this Where can we find another Law that hath in it Non concupisces Thou shalt not lust which striketh at the very root and core of corruption Other Laws teach men to advance and enlarge their worldly interest and power and to be in favour with Princes But the Precepts of the Christian Religion teach us to forsake the world and not seek great things for our selves nor be ambitious of the favour of great men but to live above it And as God Himself is a Spirit and doth chiefly require the Heart so that Worship which pleaseth Him must be spiritual and such a Worship is prescribed and commanded by the Laws of Christ whereas all other Religions in the World as they proceed from man so man himself being Corporeal the Worship that he chiefly prescribeth must be Corporeal also and not Divine and Spiritual as the Christian Religion chiefly requires Other Religions attribute the praise to man either in whole or in part but the Christian Religion attributeth all to God as the highest Truth the chiefest Good and ultimate End of all Fifthly The nature and success of Christ's Kingdom may serve to convince any man's reason that the Christian Religion is divine and heavenly By what weak means by what contemptible Instruments hath Christ advanced and enlarged his Kingdom How hath he from time to time confounded things that are by things that are not Whereas men will have apt Instruments to every action and the Matter also well dispos'd to work upon Christ chooseth weak and unapt Instruments for carrying on His work in the World not the Wise and Noble and Learned of the World but Poor simple men to be His Apostles and Ambassadors and then for the Matter which they were to work upon namely the World it was altogether unprepared both Jews and Gentiles hating Christ and His Apostles Vlpian the chiefest Lawyer Galen the chiefest Physician Porphyry and Plotinus the chiefest Philosophers then living were desperate Enemies to them and wrote Books against Christ and the Christian Religion Julian the Emperour forbad Schools of Learning to the Christians in hatred of Christianity and the
most wicked Superstition CHAP. XII The divine Authority of the Holy Scriptures proved by Reason THe Laws of God as we have heard differ much from the Laws of men these command only the outward man but the divine Laws reach the Spirit and command the inward man which Laws are Recorded in the Sacred Scriptures now that these Holy Writings are the word of God and do contain the Laws of God and the Rule of our Faith and practice may be proved by Reason so far as may convince a Heathen or Infidel that there is such a divine Authority and Efficacy in these Writings as are not to be found in any other First then let it be granted as it hath been clearly demonstrated that there is one living and true God and that this God is to be honoured and adored by his reasonable Creatures with that service and worship which becomes him Then it will undeniably follow That there must be some Revelation made by God himself touching that way of worship wherein he will have us obey him this is practic'd by all wise Princes and States who govern their Subjects in a way of Reason and of Prudence for who can know what pleaseth God but he himself and they to whom he makes known his will and pleasure Now then supposing some Revelation of Gods will in order to that service which he will accept if the Scripture be not this Revelation where then shall we find it Let any man if he can shew some other or better manifestation concerning the will and worship of the great and Holy God then what he hath made known in his Written word Nothing can be the standing unerring Rule of our Faith but what God himself hath made so That which is the Rule must be the law of our Beleif and who can make a Law of this nature but God himself 'T is unreasonable to imagine that any men or Creatures can prescribe to us what we are to beleive concerning God unless God himself make known his will and publish his Laws Secondly As for the Scriptures of the Old Testament which are received and imbraced as the word of God both by Jews and Christians let us rationally consider how the Church of the Jews who were the peculiar People of God to whom were committed the Oracles of God Rom. 3.2 have witnessed these Books to be divine and Supernatural Have they not from time to time for many Ages together in their greatest misery and affliction constantly acknowledged and contended for the divine Authority thereof whenas by only denying the same they might have had not only liberty but great preferments in the World And is it not very observable that though the Princes high Preists and others amongst the Jewes persecuted the Prophets and despised their words whilst they lived yet they received their Writings as Prophetical and Divine when they where dead and since blindness and obstinacy came upon the Jewes notwithstanding their great enmity and hatred to the Christian Religion and the Professors thereof yet the Scriptures of the Old Testament yea those very Texts that do evidently confirm the truth of the Christian Religion are kept pure and uncorrupt amongst them Thirdly The Christian Church which embraceth both the Books of the Old and New Testament have witnessed and do still witness to the divine Authority thereof even to the Death the whole Vniversal Church of God even from the first Penning of the Scriptures till this very day have all along professed that these Books are divine and Thousands of them have Sealed the same with their blood this Testimony is of great weight and force though it be not so infallible and effectual to perswade and satisfie the Conscience as the Testimony of the Holy Ghost himself Of all humane Testimonies whereby the Author of any Book that hath is or ever shall be extant can be proved or evinced so as to satisfie mans Reason the Testimony of the Universal Church of God concerning this Book is the greatest and most satisfactory both in respect of the multitude wisdom honesty and faithfulness of the witnesses and the likelyhood constancy and uninterrupted continuance of the Testimony it self Is it probable in a way of Reason that so good and wise a God should suffer so many honest well meaning People to be so long abused and deceived by a false or feigned Book fathered upon himself such a horrid Imposture the God of truth will not endure to lye hid and undiscovered for so many hundred years Christians of all sorts and conditions Noble and Ignoble Rich and Poor Learned and unlearned Married and unmarried Old and Young throughout the World for a long time together have endured the most grievous and exquisite torments that the Devils could invent or the malice of men find out for the defence of this truth and that with great constancy and alacrity with an undaunted heart and merry countenance And can any sober man think that so many thousand persons and some of them of great quality learning and prudence that might have lived bravely and carried a great part in this World should suffer so many and so great things out of meer weakness pride vaine glory discontent or that they should suffer for a fable that hath no Truth nor reality in it This Testimony which is taken from the great sufferings Christian patience joy and courage of the Martyrs is not meerly humane for that courage and cheerfulness which they shewed in the midst of their Torments was not from the strength of humane Nature and reason but it was from above and supernatural Fourthly God hath confirmed the divine Authority of the Scriptures in the view of the World by many great wonders and Miracles from Heaven such as Satan himself cannot imitate such as exceed the power of any yea of all the Creatures in the World such as the most malitious subtil Enemies of God's truth could not deny to be divine These Miracles hath the Lord openly wrought by the hands of Moses the Prophets and Apostles which as they were sufficient to confirm the divine Authority of the Scriptures to them who were eye-witnesses thereof so the undoubted and clear Narration of them is to us an invincible Argument that the Word and Gospel of Christ is from Heaven and not from men the Lord witnessing thereunto both by Signs and wonders and with divers Miracles and gifts of the Holy Ghost according to his own will Heb. 2.4 What shall I say of the Antiquity of the Scriptures and the Doctrine contain'd therein which of all Writings and Doctrines that have been taught and published is the most Ancient In all other Writings and Records the Doctrine of the Creation and fall of man is omitted which yet is particularly and plainly set down in the Scriptures And truly it is admirable to Consider how the power and wisdom and goodness of God have appeared in preserving his written Word and Laws to this day notwithstanding the rage and
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
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
this Divine knowledge and assurance illuminating our understanding renewing our wills and sanctifying our hearts and affections In which sence the Spirit of God in the Scripture is to us a Spirit of Wisdom and Revelation opening the eyes of our understandings that we may see by a spiritual light the excellency of those divine Mysteries that are in the Word of God Ephes 1.17 18. Now this Doctrine of ours is no such Circle as the Papists pretend it to be but a plain and strait way for a sober Christian to walk in Thus How know you that the Scriptures are Gods Word We answer By the Scriptures themselves by that wonderful light and excellency of truth and holiness that shineth in them here we would rest and go no further But yet if we be asked How we come to see this light We answer It is by the only work of the Spirit of God giving us eyes to see and hearts to embrace and love the light If we be further urged for some are thus importunate But how know you that you do indeed perceive such a heavenly light as you speak of Or how can you make it appear to others that you are not deceived Now truly this is but a vain question it being an absurd thing to demand a reason of sense which is as if one should ask him that gazeth on the Sun How know you that you see the light Why he is certain that he sees it and knows that he is not deceived though he cannot convince a blind man of it and if in case he that is blind requires him that sees to prove unto him by sound argument that he beholds such an object he demands an impossible thing of him unless he could give him eyes to see it Some of the most learned Papists after all their disputing and wrangling are driven at last to acknowledge this inward illumination and testimony of the Spirit of God Stapleton himself even in that Book where he defends the Authority of the Church saith That the godly are brought to faith by the voice of the Church but being once brought and enlightened with the light of divine Inspiration then they believe no more for the Churches voice but because of the heavenly light And again in the last Book that ever he wrote against learned Whitaker he tells us plainly That the inward perswasion of the holy Ghost is so necessary and effectual for the believing of every object of faith that without it neither can any thing by any man be believed though the Church testified with it a thousand times and by it alone any matter may be believed though the Church held her peace or were never heard Hereby it appears that we may be infallibly assured of the divine Authority of the Scriptures though the Authority and testimony of the Church be not so regarded by us as the Papists would have it But yet when we have to do with Infidels and Atheists that scoff at this divine light and inward testimony of the Spirit we have more Reason on our side as hath been shewed at large to convince them and to prove that the Christian Religion is the true Religion and that the Scriptures do contain the Word and Laws of the most high God then any other Religion nay then all other Religions in the world As for the inward testimony of the Spirit witnessing the divine authority of the Scripture and how it is to be considered take these following Rules * Rules concerning the Spirits testimony for preventing mistakes First That the Spirit of God doth assuredly perswade the Conscience of a Christian that the Scriptures are the Word of God not by an immediate Vision or Revelation under which pretence Satan transforming himself into an Angel of light hath deluded and ensnared many poor souls but by enlightening the eyes of our understanding to behold the light writing the Law in our hearts and inward parts as God hath promised in the new Covenant sealing up the Promises to our souls and causing us experimentally to feel the powerful effects thereof Secondly This divine supernatural perswasion wrought in Believers by the Spirit of God is more certain and more satisfactory then can be proved by our weak imperfect Reason or expressed in words for things doubtful may be proved but as for things that are in themselves most clear and certain we say they need no rational proof or demonstration as the shining of the Sun which discovers it self by its own light needs not be confirmed by any rational Arguments to him that hath his eyes open to see the light thereof Thirdly It is such a testimony and demonstration of the divine Authority of the Scriptures as is certain and manifest to him that hath the Spirit for it makes it self evident where it comes but this is private and particular not publick and common testifying only to him who is endued therewith but not convincing others nor confirming doctrines to them In this case men must have recourse to the visible standing Rule to the written Law and Testimony if any man speak not according to this let him pretend never so much to the inward testimony and revelation of the Spirit it is because the light and truth of God is not in him Fourthly This testimony of the Spirit therefore is not to be severed from the Word which is the Instrument of the holy Ghost and his publick authentick testimony Nor is it injurious to the Spirit of God to be tried by the Word seeing there is a mutual relation and correspondence between the truth of the party witnessing and the truth of the thing witnessed And this holy Spirit the Author of the Scriptures is every where like unto and doth every where agree with himself as it is in a pair of Indentures there is no difference at all between them but the very same things that are mentioned in the one are also mentioned in the other so it is between the Spirit revealing and the truths of God revealed in the Scriptures Fifthly The testimony of the Spirit doth not teach or assure all and every one of the letters syllables and words of the Scriptures which are only as a vessel to carry and convey the heavenly light unto us but it doth seal in our hearts the saving truth contained in those sacred Writings into what language soever they be translated Hence it is that the Apostle tells the Corinthians that they are the Epistle of Christ written not with Ink but with the Spirit of the living God not in Tables of stone but in the fleshly Tables of the heart 2 Cor. 3.3 Sixthly and lastly The Spirit of God doth not lead them in whom he dwelleth and witnesseth absolutely and at once into every truth of God so as utterly to dispel all ignorance and darkness out of the soul but he leadeth them into all truth necessary to salvation and by degrees John 16.12 13. Being a free voluntary Agent he worketh when and
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
be born like a wild Asses Colt In the Hebrew there is an elegant Paranomosia Vain man or as the word may be rendered hollow or empty man though he be foolish and ignorant would seem to be wise and rational if he knew how Doubtless God will curse and blast that profane wit and knowledge which despiseth the simplicity of Christs Gospel and will not captivate it self to the obedience of Faith Fourthly When the reasonings or rational argumentations of men are unseasonably and excessively used in divine things the nature of the matter not requiring it then are such reasonings dangerous Hence some of the Fathers are justly censured and the Schoolmen much more for mixing and adulterating the Truths of the Gospel with the Reasons of Philosophers which are no better then Paralogisms and Impostures if mixed with and added to the pure Word of God and the great and glorious Mysteries of Christ Fifthly Then do men abuse their humane Reason and Knowledge when they use needless subtilties quirks and quidditties in debating the great Truths of the Gospel which should rather be humbly believed admired and adored then subtilly disputed Even amongst the Heathens themselves and in all Religions they have had some sacred Mysteries and Secrets that were to be adored and not curiously pried into and disputed by the subtil reasonings of men and whoever did profanely dispute thereof were severely punished Sixthly and Lastly Mans Reason is abused and perverted and proves to be of dangerous consequence when it is made not only an Instrument but a Judge in matters of Faith some there are that seem to depress Reason too much but on the other side the Socinians exalt it too high for they make it not only an Instrument but a Judge and thereupon reject and contemn the greatest mysteries of the Christian Religion because they cannot fathom and comprehend them by their Reason 'T is true there are some that say Religio est summa ratio and there are great learned Men that have endeavoured to prove the truth of the Christian Religion by the Light of Reason and certainly if we can by Reason prove that there is any Religion at all we may by the same reason prove the truth and excellency of the Christian Religion as I have shewed in this Treatise but yet mans Reason is but a weak glimmering uncertain thing in comparison of Faith Ratio recta est ratio lumine Spiritus sancti directa Nor must we confound the Instrument and the Judge Holy Truths Scripture Truths and Mysteries they are divine and supernatural though hammered out and improved by Reason As the Smith that takes Golden plate and beats it into what shape he pleaseth his Hammer doth not make it to be Gold for so it was before but only Gold of such a shape so Reason doth not make a Truth divine or add any thing to the divine authority of it but only holds it forth and declares it in such a way or method It is with Faith and Reason saith a Learned man as with the mould that is at the root of a barren fruitless tree take the mould out and throw in dung or other compost and then put the mould in again and it will much help the tree which hindered it before thus lay aside Reason at first and receive the Truth of God by Faith and afterward improve Faith by Reason and so it will be of excellent use to a Christian Divine Truths are not founded on Reason but on the Authority of God in the Scriptures yet Reason may help to bear them up as you see the Elm or Wall bear up the Vine but the Elm or Wall doth not bring forth the fruit only the Vine doth that As long therefore as the Light of Nature and Reason is not the Rule but ruled and squared by the Word of God as it ought to be there is no danger but when mans Reason is made the Rule and divine Mysteries are vassaliz'd and subjected thereunto this must needs be preposterous and dangerous and therefore to be abhorr'd and avoided by all sober Christians whose Faith should not stand in humane Wisdom and Reason but in the Demonstration and Power of the Spirit of God FINIS Books sold by Thomas Passenger at the three Bibles on London-Bridge A French and English Dictionary composed by Mr. Randolph Cotgrave Folio A Mirror or Looking-glass for Saints and Sinners shewing the justice of God on the one and his mercy towards the other Set forth in some thousand of examples by Sam. 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