The Sacred Philosophy of the Holy Scripture, Preface – License
THE PREFACE to the Reader.
WHen in the yeere 1601 I gave out a little treatiſe concerning the Trinitie of perſons in the Vnitie of the Deity, for ſuch reaſons as appeare therein, I made a conditionall promiſe of a further aſſertion of every Article of our Chriſtian faith. This promiſe of mine hath oftentimes ſince that beene exacted both by friends, and ſtrangers. That treatiſe tryed the common fortune of all bookes; ſome ſlighted it, becauſe it brought nothing but that which was common, others condemned it, as thinking it unfit that matiers of faith ſhould be perſwaded by reaſon. They of the firſt ſort were not onelyonly mine acquaintance, who might commend my Booke for affection to me, but ſome ſtrangers, who for their liking of the booke became afterwards my friends. And theſe encouraged me to the performance of my promiſe. The ſecond ſort did not a little comfort me, becauſe I had in no ſort troubled the peace of the Church. The third ſort have held me diſheartned untill now: for although I there ſhewed, that even in matiers where faith is moſt required, both our Lord and his Apoſtles perſwaded by common reaſons, as alſo the Prophets before-time had done: yet though I knew no reaſon of their diſlike, I did forbeare, becauſe I would not offend of ignorance. But ſeeing the everlaſting ſaving or loſſe o the ſoule, is a thing which of all other concernes a man moſt to thinke of; and that all ſorts and ſects of men, which farre exceed us Chriſtians in multitude, See Brere woods enquirie of Religion Chap. 14. have hope of immortall life aſwell as wee, it concernes us not a little to ſe… wherein our advantage is, and what aſſurance wee have more than they. Now to let paſſe the falſe Religion of the Paynim idolaters in Lapland, in Africa, in the Eaſt and Weſt Indies, and that great continent of the South; what is our preheminence over the Iewes, Turkes and Heretickes of the former times? of them that are, and ſtill will be untill the time that all things ſhall be reſtored? The Iewes hold firmly as we, the authoritie of the Old Teſtament, and denie the New. The Turkes alſo, though they ſpeake honourably of Chriſt, as of more than a Prophet: yet of the holy Scriptures which wee receive, they make little reckoning; and although they reade the Pſalter Azoa 7 yet they ſet up their Alcoran as their Idole which they worſhip. Doe not the fathers, Tertullian contra Marcionem, and Auguſtine de Haereſ. Cap. (See alſo the epiſtle of Orig. cited by Iohn Picus Miran. pag. 206.) witneſſe how the authoritie of Scriptures was … baſed by the Heretickes? ſome they rejected, the reſt they corrupted by falſe interpretations, by adding, and taking away what was for their purpoſe. It ſeemes therefore, that the authorities on all ſides reſpectively being of like regard, the maine advantage which we have, is …n reaſon, as it ſhall hereafter appeare, in every Article of our Faith. And therefore they that denie us the uſe of reaſon in a matier of ſo great importance as our Religion is, bereaue us of our chiefe advantage; and (as much as in them is) turne us out of the fold of Chriſt, to chuſe at large what Religion we like beſt. But if man were created in the image of God that hee might know and ſerve him as he ought, and if common reaſon rightly guided be that image of God in us yet remaining, as it is plaine, becauſe that image and wiſdome of the Father is that light which lightens every man that comes into the world, Iohn 1. I ſee no cauſe why reaſon, that eſpeciall and principall gift of God to mankinde, ſhould not be ſerviceable to the principall and eſpeciall end for which man himſelfe is created, that is, his drawing neere unto God by faith in him: for the excellencie of every thing is in the excellencie of the End for which it is. And that common ſence and reaſon have their eſpeciall uſe in things pertaining unto God, it is moſt manifeſt. For all our knowledge proceeds from meere ignorance, firſt knowing words, by their meaning, then things by ſence and experiments, from whence the reaſon aſcending by enquirie into the cauſes comes at laſt into the knowledge thereof, and ſo unto the chiefeſt and firſt cauſe, wherein alone it findes reſt. And ſeeing man alone of all the viſible creatures is framed and formed of God unto this ſearch, by the outward ſence and reaſon to finde the wiſdome and power of God in the creature, that ſo honouring him therefore as he ought he might be made happie thereby: if it bee no way poſſible by reaſon and diſcourſe to come to this end, then ſhould God want of his honour by ſome of thoſe meanes by which it might be given unto him; then ſhould the creature bee failing to man in the ſpeciall uſe, which he ſhould make thereof to God, then ſhould reaſon the chiefe facultie of our ſoule, and principall meanes of our knowledge, have beene given unto man in vaine; that is, as ſence is to the beaſts, onelyonly for this life; if it were either no helpe at all, or an unfit, or an inſufficient meane to know that which is moſt neceſſary and worthy to bee knowne; and yet obſcure, to ſtirre up our induſtrie, that as faithfull ſervants we may improve thoſe gifts wherewith God hath intruſted us: See Luke 19.1. And ſo the purpoſe of God ſhould be fruſtrate, both in the inferiour creature, and in man, and that in their chiefeſt and uttermoſt end. See Prov. 16.4. But theſe things are impoſſible, and therefore wee are commanded Deut. 6.5. to love and ſerve the Lord our God with all our heart, the ſeat of reaſon: 1 King. 3.12. with all our ſoule, the ſeat of the will and underſtanding in heavenly things, and all our affections, there ſtiled by a word of vehemencie or exceſſe. And thus doe we fulfill the counſell of the wiſe Pro. 3.9. to honour the Lord with all our ſubſtance, that is, whatſoever is ours without or within, as ſence, reaſon, underſtanding, affections, and will. But ſtill you ſay that reaſon is an unſufficient meane, and unable to bring us to the knowledge of thoſe things which we are bound to beleeve: for elſe the Heathen which know not the Scriptures, might have known the truth of Religion as well as we. Anſ. There be divers kinds of queſtions about every ſubject, as I ſhewed Log Chap 3. Now the concluſion or Article of our faith by the Atheiſt or Infidell or weake Beleever being made a queſtion, the reaſons brought are to prove onelyonly that the concluſion is true, not alwayes why it is true: for there be many concluſions in our faith which cannot be knowne and proved prioriſticè (as they ſpeake) that is, by their immediate and neceſſarie cauſes, ſeene and underſtood in the effects neceſſarily following thereon: for then that humilitie which ought to be joyned with our faith, ſhould bee without reward; but yet the foundation of our faith is ſure, becauſe the Spirit of God which underſtands the things which are of God, hath revealed in the Scriptures whatſoever is neceſſary for us to know or beleeve concerning God: & thus poſterioriſticè or by way of induction are all the Articles of our faith approved by reaſon: ſo that our faith and hope are not of things impoſſible, but ſuch as are true and neceſſarie to be. Moreover, if there bee but one God, one Lord of all, one faith, the onelie way to come unto God, Epheſ. 4.6. as it is plaine there is but one Mediatour, 1. Tim. 2.5. without whom none can come to the Father. Iohn 14.6. It cannot be denied, but that the ſame glorious faith which we are taught in the holy Scriptures of the Old and New Teſtament (excepting onelyonly the hiſtoricall circumſtances thereof, as names and times, as that the Mediatour Ieſus was to bee borne of a Virgine, Mary, and to ſuffer death under Pontius Pilate, &c.) muſt be that very ſame faith by which all the Saints of God were ſaved for above two hundred and fifty yeers before there were any Scriptures written. And therefore that although this faith was delivered and reverently embraced by the faithfull before the Law of Moſes, who alſo ſo delivered it, as that they could not looke unto the …nd of the law, 2 Cor. 3.13. Yet they who either received it not by tradition, as moſt of the Gentiles, or underſtood it not in the Law, as few among the Iewes did, beſide the Prophets, muſt of neceſſity through the light of reaſon alone hold with us ſome maine and fundamentall points, according to which, if they lived in obedience, they might finde mercy, for that whereof they were ignorant, as it is ſaid Act. 17.30 that God overſaw or neglected the ignorance of the time before Chriſt. For if the repreſentative Prieſt, by forein bloud found forgiveneſſe for himſelfe and the ignorances of the people concerning all puniſhment in this life: how much more might the everlaſting high-prieſt by his owne offering of himſelfe finde eternall redemp…ion for their ignorances, who ſought mercy of God, although they knew him not by whom they did obtaine it? yet might they therefore aſſure themſelves to obtaine it, becauſe they could not ſeek forgiveneſſe but by his Spirit who framed their hearts to ſeeke it, and therby gave them an earneſt or pledge that they ſhould finde it. Compare herewith, Rom. 10.18.20. Ioh 14 6. Now thoſe maine points, of which I ſpake, which by the light of reaſon they might know, are theſe. Firſt, that ther is a God infinite in goodneſſe, in glory, in wiſdome, in power, as it is manifeſt, Pſal. 19. Rom. 1.19.20. and elſewhere. Secondly, that this God the maker of all things, according to that goodnes, made every thing to an end infinitly good, …s farre as the creature could bee capable thereof. And that therefore the happineſſe of man could not bee in this life ſhort and miſerable, but that his hope muſt bee for hereafter And therefore thirdly, that hee muſt needs perſwade himſelfe that hee was immortall, and that there was an immortall life, at leaſt as appertaining to his ſoule. Fourthly, becauſe a mans wretchedneſſe is for the moſt part from him ſelfe, in the unlawfulneſſe of his owne ill deeds, which proceed from the bitter fountaine of his affections, and ill deſires tormenting himſelfe: therefore hee muſt needes confeſſe his ſinne againſt himſelfe, and know that hee that finds himſelfe ſo diſpleaſing to himſelfe, can no way hope, that for his owne worthineſſe hee can any way bee acceptable unto God: and that therefore he hath no ſuccour nor hope, but only in his mercy that hath made him thereunto, if he will, deſire, and truſt in his mercy. And thus far the reaſons of the heathens, and the Religion of the Turkes doe drive them. But here that fooliſh Religion of the Turkes is content to ſtay, not holding it neceſſary to beleeve a Mediator: becauſe (ſay they) God infinite in mercy made his Creature onelyonly, becauſe he loved it. Thus while they truely magnifie the mercy of God, they utterly forget that hee is Iuſt. VntoUnto which infinite Iuſtice of God if they had taken due regard, the ſame light of reaſon would further have ſhewed unto them, that the ſoule that ſinnes muſt beare a puniſhment anſwerable to his ſinne: And becauſe by every ſinne againſt God an infinite Iuſtice is offended; therefore it is impoſſible that any man by his owne righteouſneſſe (which can never bee any more than by the Law of God he is bound unto) ſhould bee able to make any ſatisfaction for his ſinne. VponUpon which true principle it will follow neceſſarily in the light of reaſon, either that there is no poſſible returne to the favour of God: which concluſion a man would by all meanes avoid; or elſe that the reconciliation of mankinde unto God muſt needs bee by the mediation of a man in every reſpect free from Sinne, who bearing the puniſhment due to ſinners, might finde redemption and mercy for all them that would beleeve it, and live worthy thereof. But becauſe all men conceived in luſt and ſinne are originally tainted therewith; for our of uncleanneſſe who can bring that which is cleane? therefore muſt the generation of this Mediator bee wonderfull and not after the common manner of all men; but ſo that no ſinne or taint of the fleſh muſt bee therein. So that being both borne and living, without ſinne, hee might by his death become a ranſome acceptable for the ſinnes of others. And although reaſon could not conceive nor finde how this ſhould bee; yet ſeeing that in the neceſſitie of the divine juſtice it muſt bee thus; reaſon would as eaſilie yeeld that it might bee, as it did finde and ſee the creation of mankinde and the whole creature out of nothing, as by the diſcourſe enſuing it will hereafter appeare. If this were not thus, how ſhould the whole world of Infidels and misbeleevers bee hable to the juſtice of God for their ignorance of him, for their neglect, and for their unbeliefe? So taking it as granted, till it doth further appeare by the Treatiſe following, that reaſon hath right good and neceſſarie uſe in the things of faith; it is too manifeſt, that theſe wretched times are ſuch as ſeeme to call aloud for the publiſhing of ſome ſuch worke as this: for though the fooles, that have ſaid in their hearts, there is no God, dare not in words profes it; yet by their continuance in their ſinful deeds they do proclaime that their thoughts are ſo. Neither are they altogether wanting which ſay, that Religion is but a politicke invention to keep men in civill obedience: but if the concluſions of the Chriſtian Religion bee inferred upon neceſſarie principles, then are they not made out of policie, as theſe Atheiſts ſay, but cannot prove it, except they could alſo make it appeare that policie was able to make naturall reaſon. I will not denie that Mahumed ſetled his religion ſo, as they ſay; but hee forbids to diſpute of the principles thereof, becauſe it is againſt both reaſon and Scripture; and ſo perhaps it may bee ſaid of thoſe Will-worſhips that are, or have beene among other Gentiles, to whom God vouchſafed not the knowledge of his Law. But our moſt holy faith becauſe it alone is true, hath no other author than God himſelfe, who hath revealed it by his word: and becauſe no man ſhall bee excuſed if hee beleeve it not, hee hath commanded reaſon, whereof all men are partakers, to ſeale thereto in everie point: but becauſe in the Treatiſe before mentioned, and by the whole practice of this booke this thing is manifeſt, I will here turne mee onelyonly to anſwer thoſe doubts which may bee brought againſt the perſwading of matiers of faith by humane reaſon. Firſt it may bee objected, that the matiers of faith are farre above humane reaſon, and that therefore it is a great preſumption to queſtion or skan them thereby: for it is ſaid by S. Paul Rom. 11.33. that his wayes and wiſdome are paſt finding out. I confeſſe, we know nothing of God, but what he hath revealed of himſelfe by his workes, or by his words, for hee dwelleth in the light that none can approach unto, even as S. Paul ſpeakes there of his calling and election to faith, a will unrevealed: but the Articles of our faith hee hath moſt plainely taught and revealed. And further to the argument, I confeſſe that humane reaſon turning it ſelfe to behold the divine truthes, is as the eye of a Bat to looke on the Sunne. But yet the eternall and infinite truthes are ſo apprehended by mans finite underſtanding, as the light of the Sunne is by the eye, that is verely and indeed the ſame light, and no other: for though the eye cannot receive all the light of the Sunne; yet that which it doth receive is truly that ſame light which is in or from the Sunne. But you ſay, that if in things of common uſe, as hony, ſalt, or any other things vegetable or minerall, wee muſt confeſſe our exceeding ignorance of their nature, properties and poſſibilities, both alone, and much more in all manner of compoſitions; it may ſeeme that our dulneſſe may much rather be acknowledged in things divine. I yeeld not altogether to this conſequence: for to the knowledge of naturall things, we have our owne witleſſe experience to helpe us, and the deceitfull authoritie of miſtaking men: but all thoſe truthes whereon our faith relies, are grounded on the infallible rules of Gods owne word revealed by himſelfe unto us, for this end, that we ſhould not bee deceived or miſtaken. And although it was impoſſible for humane reaſon ever to finde out the concluſions and moſt fundamentall points of our faith, as the myſterie of the Trinitie, the incarnation of God, the reſurrection of the body, &c. yet being by the cleer light of Gods own word made known unto us, we approve the ſame truth by the judgement and voice of reaſon. So the reaſons that are brought hereunto are not to eſtabliſh any truth new or unheard of, but for that faith which was heretofore taught & delivered unto the Saints; & if the reaſons of themſelves be weak, and by their weakenes ſhew how mans underſtanding is dazled at the divine light; yet the concluſions ſtand ſure and unmoveable: but if the reaſons bee certaine and true; then queſtionleſſe they are grounded in the Word and truth of God, and the concluſion true, either for the reaſon delivered, or for a higher reaſon which wee cannot finde. To this purpoſe the Father Anſelm. de Conc. Gratiae & lib. arbit. ſaith not unfitlie, Sacra Scriptura, omnis veritatis quam ratio colligit, authoritatem continet, cùm illam aut aperie continet, aut nullatenus negat. Quod enim aperta ratione colligitur, & illi ex nullâ parte Scripturae contradicitur quoniam ipſa ſicut nulli adverſatur veritati, ita nulli favet falſitati, hoc ipſo quia non negat, ejus auctoritate ſuſcipitur. Yet you will ſay, that this endeavour is altogether needleſſe, ſeeing the concluſion of it ſelfe is more manifeſt than the reaſon. I anſwer; The eye is not ſatisfied with ſeeing, nor the underſtanding with knowledge: and if the eye bee not able to behold the beames of the Sunne, either direct from it ſelfe, or reflected in a looking glaſſe; yet it joyes to ſee that ſhining lampe when his beames are retract, or as it were broken off; as in water, a thin cloud, or a coloured glaſſe: ſo mans underſtanding not able to underſtand the glorious light of Gods holie truth ſhining from himſelfe, for that is his garment; nor yet reflected on it by his word, a word, like the ſpeaker, of infinite wiſdome; yet takes it infinite delight to ſee, if it be but a glimps of that cleere light, thorow the thick cloud of humane reaſon, thorow which being refracted, it is better fitted to be looked upon: for becauſe reaſon and underſtanding is more naturall to the ſoule of man, than to beleeve, and becauſe the ſoule as every other thing, joyes in the naturall abilities of it ſelfe, therefore though the reaſonable ſoule doe beleeve what it is taught by the ſpirit of Chriſt inſtructing it; yet if that bleſſed Spirit vouchſafe further to enable the naturall abilities, that it may ſee the reaſons of the leſſons taught, it triumphs much more therein: for faith is a ſupplie of reaſon in things underſtandable, as the imagination is of ſight in things that are viſible: now as the imagination takes the ſhapes, proportions, and diſtances of perſons and places by their deſcription, til it be better ſatisfied by the very ſight of the things themſelves; ſo the ſoule through faith embraceth the truth of that which is taught, and relies on the ſtedfaſtneſſe of that which is promiſed, and this in full aſſurance and hope without wavering. Yet becauſe the things beleeved are of ſo great importance, it is glad of the helpe of reaſon whereon to ſtay it ſelfe; as a weak man though upheld in his going by one that is ſtrong and able to beare him, yet will not forgoe his ſtaffe, which without further aide could not ſupport him. Secondly, it is objected, that many learned men hold it not fit to examine the things of faith by humane reaſon. Anſwer. The 19. Serm. of Athanaſius cleerely refutes this opinion by many arguments. And I have knowne ſome able Preachers, as they have judged their hearers fit thereto, to perſwade even the chiefeſt points of our faith by common reaſon. And are not the Bereans praiſed Acts 17.10. becauſe they examined the things delivered of Paul by the Scriptures? And is not reaſon the Scripture of God, which hee hath written in every mans heart? yet I examine not theſe things of faith, whether they bee true or no, as the Bereans did; but knowing, acknowledging, and to death holding them true, I bring all the ſtrength of my underſtanding to approve them ſo. And although it be not lawfull for mee to handle either ſword or ſpeare; yet becauſe I wiſh well to theſe holy wars, I have as a ſtragler brought my baskets of ſtones, whence the cunning ſlingers our Davids (if they pleaſe) may chuſe what they like, if any uncircumciſed Philiſtim, ſhall defie the hoſte of Iſrael. And thereto they want neither reaſon nor example. For no man makes due account of the Holy Scripture, whoſe heart God hath not touched, and ſo is already won. But there is none ſo brutiſh, which doth not willingly hearken to reaſon. And did S. Paul at Athens, or elſewhere among Idolaters, perſwade the worſhip of the true God, and Chriſt the Saviour of the world by the authority of Scripture, or by common reaſon, and their owne poets? beſide Aratus whoſe words he cites, you ſhall finde that his ſpeech is in their owne phraſe and ſtile, and much of the matier in Plato, and in ſpeciall his Phaedon, of the ſoules immortality. Did the valiant champions or Martyrs of Chriſt defend the Chriſtian Religion before Ethnick Emperours, by the authority of the Scriptures? Did the perſecutor Diocleſian give any credit to the holy text, when hee commanded it to bee burnt? Did not the Apoſtata, nicknamed Idolianus, therefore forbid the Chriſtians to inſtruct their Children in Grammar, Logicke and other liberall arts, becauſe they wounded the Heathens with their owne weapons? becauſe they defended their owne Religion, and ſhewed the madneſſe of Idolatry, by common reaſon? The bookes of Iuſtine the Martyr, of Tertullian, of Arnobius, and other are yet extant: doe they defend the Chriſtian Religion by Scripture, or rather by reaſon? by the innocent life of the Chriſtians; and the infinite good which the Heathens themſelves received by them. Who blames the later writers, I meane the Schoolemen, Aquinas, both the Raimunds, and the reſt? if their reaſons be good, allow them, if ill, amend them. What man of learning, praiſes not the endevour of the learned Mornay concerning the trueneſſe of the Chriſtian Religion? The Lutherans, I confeſſe, though learned, doe not every where like of this learning, becauſe it ſtrangles their conſubſtantiation even in the birth. The Papiſts doubtles as learned as they, yet in this point are much more temperate. For though their tranſubſtantiation cannot ſtand with naturall reaſon, yet they doe not therefore thruſt the uſe of naturall reaſon out of Religion, but confeſſe Tranſubſtantiation to be a thing miraculous and tranſcendent. Therefore let theſe declaimers and froward oppoſers againſt reaſon vaniſh away in their owne opinion; becauſe it is knowne by experience that none are ſo forward to thruſt new doctrine and rules of life upon the Church by their owne authority, as they that gaineſay both reaſon and authority. Other cavils like to theſe you may ſee anſwered note (a) on chap. 11. where for further ſatisfaction, the manner of our arguing is plainely declared. Thirdly, it will bee objected againſt my ſelfe in particular, that ſeeing other men have handled divinity by common reaſon before, my paines herein might well have beene ſpared; And ſo much the rather, becauſe that I, neither a Prophet, nor the ſonne of a Prophet, might (if any ſupply at leaſt had beene needfull to their former paines) full well have let this burden alone, too heavy for my ſhoulders, for them to take up who being profeſt to divinity, might better have borne it. Vouchſafe to heare: For I heartily profeſſe that this taske had beene fitter for them to undertake, who had both more ability, and leaſure than I to performe it. But if either they thought not hereon, or held it not fit, or that their paines were otherwiſe imployed; their greater and more profitable labours deſerve more prayſes. And though I have ſtood all day in the market, becauſe no man hath hired mee; yet ſeeing I would as fame have the penny as he that hath borne the burden and heat of the day, I would not bee idle. But becauſe the knowledge and ſtudy of heavenly things, and the meanes whereby the ſoule may bee ſaved, concernes all men alike, even Amos among the herdmen of Tekoa, aſmuch as Azariah the Prieſt in the Temple of Ieruſalem; And that every one as he hath received, ſo is hee bound to make account of his talent; Therefore although the burden I confeſſe, was more fit for a man in the ſtrength of his memory and underſtanding and too heavy for mee now waſted in ſeventy yeares, with age, ſickneſſe, and continuall paines, yet I truſted in him that directed my heart to take it up, that hee would give mee ſtrength in ſome ſort to beare it. But concerning thoſe men that have laboured herein before me, although I praiſe their paines, yet I thinke them nor fit for every mans uſe. Aquinas according to the greatneſſe of his active underſtanding in his bookes againſt the Gentiles, hath moved an endleſſe number of queſtions, of which (as it ſeemes to mee) many are very needleſſe and impertinent to this my purpoſe, and would draw an Engliſh Reader into a maze out of which hee could hardly winde himſelfe. Raimund de Sabunde though his writings be eaſie and quicke, yet his matiers are ſcattered, and not according to that method which I intend. Savanarola wanders up and downe, meanes well, ſaith ſomething out of Thomas; but in his Triumphus Crucis, as in all the Schoolemen, and ſo in both the former, very many things are left our, which moſt neceſſarily belong to this our purpoſe, and many things brought in, which are not here at all queſtioned. Mornay though he deſerves much praiſe for his great reading, and his plaine and eaſie ſtile; yet beſide that which hee perſwades concerning ſome few queſtions here moved, hee referres us to the Scriptures for proofe of the reſt. A moſt certaine proofe indeed, and above all other with a Chriſtian: but my purpoſe is to adde an overplus of proofe to the perſwaſion which the Chriſtian hath; and to juſtifie his faith againſt all adverſaries, not by authority of Scripture onelyonly, which with Heretickes, Turkes, and Infidels is of ſmall regard. Moreover that which he perſwades, is by reaſons in a manner altogether inductive: which kinde of proofe, although it bee more uſuall in the Scriptures than any other, and is of force ſufficient with them that hold the principles and maine grounds of Religion, for whom only they were written, and not for them who are without, Rom. 15.4. yet with infidels or adverſaries inductive arguments are of ſmall force, except they be layd downe with their ſuppoſition as I call it, log. cap. 14. For otherwiſe the underſtanding hath no foundation wheron it may ſtay it ſelfe. And he that in matiers of faith brings in reaſons which are not of force to compell the underſtanding to yeeld to the truth, gives occaſion to infidels and Atheiſts to ſcoffe at Religion, and leaves the wavering minded more unſetled than before: As I knew a young Scholar, who reading Euphues, refuting his Atheiſt by ſuch ſlight inductions and arguments, onelyonly probable, became much perplexed in his minde, till it pleaſed God by his light to ſettle his underſtanding. The reaſons of Raimund Lully and his manner of arguing gives more full ſatisfaction; And hee it is from whoſe enlightned Spirit I borrowed moſt, becauſe hee onelyonly of the reſt hath written particularly to almoſt all the Articles of the Creed: yet that treatiſe hath great need, both to be cleered, and of ſupply. And although for examples ſake in his art generall, and inventive, hee handle ſome of the queſtions, yet while he ſtrives therein to ſhew the uſe of his art, rather than the truth of the things, hee propoſeth his reaſons with great confuſion, and exceeding difficulty to bee underſtood, as it will eaſily appeare to him that reades him. But to yeeld that, I tooke my light from thoſe illuminate doctors Aquinas and Lully (for I ſeeke not mine owne praiſe, but the manifeſtation of the truth of God and the joy and comfort of the Chriſtian ſoules among mine owne nation) was the light theirs? is not reaſon the common light of every man which can either finde it out, or ſee it being found? is the light in a Church his light that made the windowes thorow which it ſhines? what intereſt hath he therein more than any ſtranger that injoyes the light, yet knowes not the maſon? But if my knowledge of the maſon, that is my reading of Aquinas, make the reaſons his, then his reading of Ariſtotle ſhall make the reaſons Ariſtotles, from whom hee hath gathered his reaſons, ſome where whole and entire, every where from his principles. And ſo if my reaſons gathered from the practiſe of Raimunds art, or from his owne practiſe, bee therefore Raimunds reaſons, becauſe he delivered that excellent art, then the light ſhall be the Maſons. But if they for their goodly buildings, made Bay windowes to let in much light: And I for my low, yet ſure built houſe have made but caſements and loopeholes, yet ſo diſpoſed them as they may let in light enough to lighten every corner of my little roomes; Let everie one that is pleaſed come in and enjoy the benefit of the light, and thereby behold the truth of God, and rejoyce in His light; And when hee underſtands the reaſons; let him account them his owne, either to ſtrengthen himſelfe and others thereby againſt misbeleefe and doubting; or eſpecially againſt ſuch as ſhall either wilfully or ignorantly withſtand the truth. And if I for my long and great ſtudy earne not ſo much as the name of a diligent tranſlator, or an Abridger, or a gatherer hereby; yet if any man gather either profit or content, I ſhallbe glad, for the paines that I tooke herein, brought unto me an abundant reward. And having thus defended my ſelfe I will tell you, for what reaſons I have at laſt taken heart, to diſcharge my ſelfe of my former promiſe. Firſt of all, when in the earneſt thought of theſe things, I found that the holy religion of the Chriſtians, howſoever tryed by Scriptures or by the cleere evidence of underſtanding, had ſuch light and manifeſtation of the truth therein, as that all the darkeneſſe of hell could not dimme it I confeſſe I had ſuch aſſurance of joy therein, that I judged I ought not to conceale it alone. For what greater joy can any man have in all the miſeries and diſcontents of this wretched life, than to know and ſee; that his hopes propoſed for a better life are ſuch as cannot faile? then to ſee the exceeding mercy of God ſuch, as that hee requires nothing to bee beleeved for which hee doth not abundantly ſatisfie the underſtanding, if it will enlarge it ſelfe, and deſire to be ſatisfied. Is it nothing that the mouthes of all Hereticks are ſtopt hereby? I meane not every difference in opinion to be an hereſie, no not in an Article of Faith, but there is not any hereſie in any maine point, but by the ſtrength of reaſon alone, it may be overthrowne, as it will hereafter at large appeare. Beſides when the Chriſtian Religion is found to be ſo reaſonable, and to ſtand on ſuch ſure*Fundamenta ejus in montibus Sanctitatis. i. Scriptura ſacra, et ratioris. Pſal 87.1. Foundations, as that it only is able, only worthy to binde the conſcience of a reaſonable man; whereas all other religions, or rather falſe worſhips, although examined in themſelves onelyonly by their owne principles, are found to be falſe and againſt common ſenſe: what triumph is this of a Chriſtian over all Heathens and misbeleevers, that, will they nill they, if they will bee men, and ſtand to reaſon, they muſt confeſſe that the Chriſtian religion is onelyonly true. And ſeeing the world hath beene called to the marriage of the Kings Son, Luc. 14.16, &c. Firſt by the voyce of nature, declaring the wiſdome and power of God in the creature, and that they that were ſo called would not come, becauſe their mindes were ſet on earthly things. Secondly by the Law: but the Iew who ſought righteouſneſſe by the Law, would try what his five yoke of oxen, that is, his keeping of the Ceremoniall Law, contained in the five bookes of Moſes could doe, and ſo would be excuſed. Thirdly by the Goſpell; but the carnall Goſpeller and falſe Chriſtian could not come, becauſe he is marryed to pleaſure, and worldly luſts; what remaines but that they who are yet ſtrangers, and walke in the broad wayes of ſinne and the by-paths of their owne inventions, ſhould by reaſon, that ſervant of God bee compelled to come in? And ſeeing the time cannot bee farre off, that all the nations of the earth are to bee called to the knowledge of Chriſt; For great ſhall his name be from the riſing of the Sunne to the going downe of the ſame, Pſal. 103.3. What hinders that the truth of Chriſt bee taught according to common reaſon, whereto every man doth liſten? For it cannot bee but that all Idolatry and falſe worſhip, all hereſies and diſſentions about Religion muſt then ceaſe, when the truth is taught in the evidence of that Spirit whereby every man is guided. For as God made man reaſonable, ſo doth hee command nothing to bee done which in true reaſon is not the beſt: nor require any thing to bee beleeved, which in true reaſon is not moſt true. You will ſay, is there no difference then betweene faith and reaſon? yes, very great. For Reaſon is buſied in the proofe of ſome generall concluſion which is to bee held for a truth, and ſo received of every man; but faith is the application of that concluſion to a mans owne ſelfe. As if it be concluded, that becauſe Chriſt being ſo conceived and ſo borne had no ſin, and therefore he ſuffered not death for himſelfe, but to ſave them that ſhould beleeve on him: faith applies this generall concluſion thus: but I doe beleeve, and therefore I ſhall be ſaved. Now this application is not made by reaſon, but by the ſpeciall inſtruction of the Spirit of God in the heart of the beleever, although it were inferred upon ſuch a concluſion as was proved by reaſon. I have not endevoured herein to heap up arguments by numbers, but by weight, and therfore have I let paſſe all reaſons from forrein autority, and all that were but likely onelyonly, and of ſmall importance, neither have I brought any one, but ſuch as ſeemed to mee ſufficient of it ſelfe to confirme the queſtion. The reaſons here uſed are for the moſt part from the goodneſſe, power, wiſdome, and other dignities of God; becauſe the queſtions are concerning the things of God, and no arguments can be of greater force, and more immediate, then ſuch as are drawne from the verie being or immediate properties of the things in queſtion, they are handled by neceſſities, and impoſſibilities, to ſhew that all things that are, and are not, ſtand for the truth of the promiſes of God to us, that by all meanes wee might have ſtrong hope and comfort in Chriſt. And though I ſometimes bring one argument for divers concluſions, yet it is not therefore of leſſe force, no more than a good toole is of leſſe worth becauſe it ſerves for divers uſes. I have ſtudied for plainenes as much as I may; and therfore have I ſometimes handled the ſame reaſon both affirmatively and negatively, that he that cannot take it with one hand, might hold it with the other: & for that purpoſe alſo are divers reaſons brought, though all ſatisfying (as I thinke) yet perhaps all of every one not equally underſtood: but he that underſtands all, may upon theſe grounds or the like, bring many other to the ſame purpoſe, and give glorie to that infinite mercy, which hath ſo fortified this glorious truth which hee hath bound us to beleeve, with ſuch walles, bulwarkes, ravelings and counterſcarpes of reaſon, that all the power of hell, all the batterye of Atheiſts, Turkes, Iewes and other adverſaries, ſhall never bee able to overcome it. And becauſe a little light is ſoone loſt, if diſperſed, as in the Starres called Nebuloſae, and thoſe of endleſſe number and diſtance in the milkie way; I have propoſed the reaſons together in as ſhort and few words as I can, that the light of the reaſon may more eaſilie appeare. For oftentimes while men deſire to enlarge themſelves, the reaſon vaniſhes into words. The autorities of the ſacred Text I bring as need is, that the Chriſtian may ſee whence the Article of faith in queſtion is taken, and whereon it is grounded, and that in the proofe thereof I bring no other doctrine than the holy Scripture doth teach. Let no man carrie my words or meaning awry: for although in this ſearch of cauſes and reaſons, other concluſions offered themſelves, yet I held it not meet to propoſe any other things than the holy Church of old thought fit to be held as ſufficient for the ſaving faith of Chriſtians, conteined in the Creed which is called the Apoſtles, as being gathered from their writings, and that according to that order as it is therein delivered, yet with ſuch prefaces and notes, as the neceſſitie of the things did drive me unto, leaving thoſe other things to the higher ſpeculation of them, whom God ſhall vouchſafe to enlighten for their further progreſſe from faith to faith, from knowledge to knowledge, till all the holie Church come to bee partakers of thoſe things new and old, that are kept for her in ſtore, when ſhe ſhall come unto the fulneſſe of the meaſure of the age of Chriſt; that is the perfect knowledge of all thoſe things which our Lord in his time taught his Diſciples, who were not able then to beare them, till they had received the light of the holy Spirit from above. If any man learned bee pleaſed to read in this booke, let him forgive me the harſhneſſe of my ſpeech, being to teach the unlearned in Engliſh a language not taught that nicetie of words, whereby to expreſſe the difference of things, which I eaſilie hope he will doe, becauſe hee knowes that the infinite differences of things do much exceed the ſharpneſſe of our underſtanding, and yet the ſubtiltie of mans underſtanding doth goe farre beyond the rudeneſſe and ſcarcitie of all words and ſpeech. The Treatiſe, whatſoever it is, with all humilitie and reverence I ſubmit unto the undefiled Spouſe of Ieſus Chriſt my deareſt mother, the Church of England: and if I have done any thing herein which is pleaſing to God, or uſefull to his Church, let the glorie bee given to him, by whoſe onelie merciemercy and favour I have beene enabled to performe it. But let his holie Church graciouſlie pardon whatſoever is herein amiſſe through my weakeneſſe, or errour: And if any thing bee offenſive; let it by her cenſure, be as if it had never beene written or thought of.
Alexander Gil.
Reader.
BEcauſe the Printers are unwilling to be troubled with notes on the ſides; therefore the authorities, and references are put in the leafe th s marked (ooo) but ſeeing the words and their meaning are perfect in themſelves, beſide thoſe references, you may paſſe over all ſuch places without hurt to the ſence, except you thinke good to try it by the authoritie.
Ianuary. XXXI. 1634.
PErlegi uniuerſum hoc opus, cui titulus (The ſacred Philoſophie of the holy Scripture laid downe as concluſions, &c.) quod continet in toto paginas, 492. aut circitèr, in quibus reperio nihil ſanae doctrinae aut bonis moribus contrarium, quo minùs cum utilitate publicâ imprimi queant; ita tamen, ut ſi non intra quinquennium typis mandentur, haec licentia ſit omnino irrita.
Guil. Haywood. capell. domeſt. Archiep. Cant.