Judgment of Nonconformists of Reason in Matters of Religion, Title page

Judgment of Nonconformists of Reason in Matters of Religion · Title page

THE JUDGMENT OF Non-conformiſts, OF THE INTEREST OF REASON, IN MATTERS OF RELIGION.

IN WHICH It is proved againſt Make-bates, that both Conformiſts, and Non-conformiſts, and all Parties of true Protestants are herein really agreed, though unskilful Speakers differ in Words.

LONDON, Printed in the Year, 1676.

p. 1AMong the other Church-troubling Controverſies of theſe times, we find it is one, and not the leaſt, How far Mans Reaſon hath to do in matters of Religion: And deep accuſations we find brought againſt each other on this account; ſome ſuſpecting others of Socinianiſme, as over-magnifying Reaſon, and others inſimulating ſuch as they ſeem to differ from, as guilty of making Religion ſeem unreaſonable; and ſome (who go over the Hedge where it is low) do lay this charge of unreaſonableneſs, in ſpecial, on the Non-conformiſts.

We, who do verily believe that this ſcandalous Contention ariſeth from Mens unskilfulneſs in the Art of framing, and expreſſing the notions of that ſame matter which they commonly hold, and that really not only Conformiſts, and Non-conformiſts, but alſo all Proteſtant Parties are herein of one mind, though ſome think otherwiſe, who neither underſtand their Brethren, nor are underſtood themſelves, do therefore take it, as Peacemakers, to be our duty to give our Reaſons of this our Judgement, that if it may be the Preachers of Truth, and Peace may not tempt the People into unchriſtian diſaffection, by perſwading them that we ſo widely differ, when really we are all, or generally agreed.

Qu. Whether underſtanding Charity can ſee any real difference between Conformiſts, and Non-conformiſts, or any other Partiss of true Proteſtants, about the intereſt and uſe of Reaſon in Religion; that is, about Gods Doctrine of Faith, and his Laws for Mens Deſires, and their Practice, Neg.

For the due handling of this, it is requiſite that we firſt explain our words, and then truly ſtate the Queſtion, and then prove the Negative; and laſtly, add ſome applicatory Conſectaries.

I. By [underſtanding Charity] we mean [a Perſon indued with Underſtanding, and Charity ſo far as he uſeth them in this Judgement.

p. 2By [a Real difference] we mean not real miſunderſtanding of one another, or real contending about words; but a difference in Judgement about the very matter of Doctrine it ſelf, when intelligibly opened, and each Party is underſtood.

By [Religion] we mean only that which is truly Divine, and not about what Man may ſuperadd, (though on the by we may ſpeak ſomewhat of that;) and as the Church hath ever ſummed it up in the Sacramental Covenant, and explained the parts of it according to the three ſummaries, the Creed, Lords Prayer, and Chriſtian Decalogue, ſo do we here mean. 1. The Articles of Faith. 2. The matter of Holy Love, or Deſire. 3. And of Practice.

By [Conformiſts, and Non-conformiſts] we mean qua tales, whether this be any part of the Controverſies which denominate them; And ex abundante even Qui tales, whether they that are Meerly Non-conformiſts, differ from the Conformiſts herein, the queſtion not extending to Quakers, Seekers, Papiſts, Antinomians, or any ſuch Sect which are more than Meer Non-conformiſts.

By [Proteſtants] we mean thoſe that make Chriſtianity as delivered in the Scriptures, their Religion, proteſting againſt the Corruptions, and Additions of Popery; who are now commonly known by that Name, and diſtinguiſhed unhappily by their By-opinions, into Lutherans, Calviniſts, and other Names.

1. We deny not that all Proteſtants differ greatly from the Socinians, who reject the Doctrine of the Trinity, though found in Scripture, becauſe they think that it is againſt Reaſon, (though in that they err.)

2. We deny not that Proteſtants herein differ from Enthuſiaſts, or true Fanaticks, who pretend Revelations which Reaſon cannot prove to be what they pretend them to be, and are contrary to true Reaſon, and Scripture it ſelf; and who think that the ſecret impulſes of their diſeaſed Phantaſies, and Paſſions, are ſuch motions of Gods Spirit as Reaſon muſt give place to.

3. We deny not but Proteſtants differ from the great Fanaticiſme of Popery; which both buildeth Faith, and exerciſeth Religion upon the moſt ſtupendious Fiction of Miracles, againſt Reaſon, and p. 3Common ſenſe, that ever (to our knowledge) was entertained by any Sect, or Hereſie in the World, viz. 1. In their holding that a Pope, and his Council (called General) are the Infallible Judges of the Churches Faith, from whoſe Authority it muſt be received, though the Pope ſhould be himſelf an ignorant Lad, or a Heretick, and moſt of the Biſhops in Council ſhould not before underſtand the matter which they vote for: As if God by Miracles taught the ignorant, and erroneous to vote contrary to their former Opinions, or above their underſtanding; and their miraculous Enthuſiaſm, and Infallibility were the Foundation of the Common Faith. As if God would enable a Pope, and Council that underſtood not Greek, or Hebrew, Infallibly to Tranſlate the Bible out of Greek, and Hebrew into their Native Tongues.

2. And they pretend that all the Prieſts in their Church (perhaps many ſcore thouſands) can work Miracles at their pleaſure, and do ſo in every Maſs which they Celebrate, even to the making Bread to be no Bread, and Wine to be no Wine, nor any ſenſible Subſtance; and all the Sences of the World, that ſee, taſt, touch them to be utterly deceived; which is farr greater Miracle-working than ever Chriſt, or his Apoſtles wrought! And to the Belief of this, and this renunciation of all common Senſe, all Chriſtians on pain of damnation muſt ſubmit; and Princes muſt exterminate thoſe that will not, or elſe their Dominions muſt be given to another by the Pope. We ſay not that Proteſtants do either exalt Reaſon as the Socinians, or renounce it as either of theſe two Sects of true Fanaticks.

By [Judging] we mean, 1. Diſcerning our ſelves. 2. Proving to others.

By [Reaſon] We mean, I Ex parte objecti; ſuch evidence of Truth which humane Reaſon may diſcern.

This is three-fold, I. Evidence of the Thing it ſelf, which is either, 1. Senſible Evidence, as the very thing is objected to the Senſes, and ſo as Senſate repreſented to the Intellect. 2. Evidence immediately intelligible, by which the thing it ſelf is objected to the Intuition of the Mind; ſo ſome ſay, with Ockam, that the Intellect knoweth its own Acts, and Spirits, ſee Spirits. II. Evidence p. 4of the Medium, from whence, by Reaſon, we may inferr the Verity of the Thing. And this is, 1. Of an ordinary Natural Medium, (as a Natural Cauſe is known by the Effects, and the Effects by the Cauſe: e. g. There is a Sun, ergo there is Motion, Light, and Heat:] or [There is Motion, Light, and Heat; ergo there is Fire.] 2. Or of a Supernatural Medium, ſuch as is Divine Revelation by Viſion, Inſpiration, miraculous Atteſtation. III. There is Evidence of Conſequence, that the Concluſion certainly followeth the Premiſes. Of Reaſon, in theſe Senſes we may have occaſion to ſpeak.

II. Ex parte ſubjecti vel Agentis; And ſo Reaſon is taken, 1. For the reaſoning Faculty. 2. For the mental Exerciſe, or Act in the actual Reaſoning of the Mind. 3. For a Habit of Facility, and Promptitude in Reaſoning. 4. For expreſſive Reaſoning by argumentation, or diſcourſe, by Word, or Writing.

The reaſoning Faculty is conſidered in Man, I. As in ſtatu informato vel inſtituto. II. In ſtatu def…mato ſeu deſtituto. III. As in ſtatu reformato ſeu reſtituto.

In the ſtate of Created Integrity, the ſtate of lapſed Pravity; and the ſtate of Sanctification, or Recovery.

I. In the ſtate of Nature, or Innocency, Mans Reaſon was, 1. Sound in Faculty, before its Acts. 2. Acted by degrees as Objects were preſented to him: And ſo as Chriſt himſelf increaſed in Wiſdome, as to Acts, or Exerciſe (for his Infant ſtate was not capable of ſuch Action as his Adult) ſo did Adam. 3. Habitually more prompt to Act upon ſuch Acting.

II. In the ſtate of Sin, Reaſon was (and ſtill is in the unregenerate,) 1. Privatively blind, or undiſpoſed to the right, and ſaving diſcerning of things Spiritual, Holy, and Heavenly; partly through its own corruption, and partly by the Wills unhappy inclination, which is the exercitij principium: And alſo diſpoſed (by both) to falſe judging, eſpecially to practical errour. 2. It is actually ignorant, and erroneous, and prejudiced againſt ſaving Faith, and ſpiritual Good, and holy Practice.

3. It is by Cuſtome in ſuch ſinful Acts, habitually more, and p. 5more depraved, in its Privative, and Poſitive Diſpoſition.

III. Reaſon repaired is Illuminated by Gods Word and Spirit to, 1. Common. 2. Special ſaving. 3. Special extraordinary Operations.

1. The Common are, 1. That Light, or Common Knowledge and Belief, which is preparatory to ſaving Light. 2. That Light of edifying benefits, by which Men are made uſeful to others.

2. The Light of ſpecial ſaving Grace is, 1. Initial in Vocation for the firſt ſaving Faith, and Repentance. 2. Increaſed in Sanctification, by ſuch a degree as kindleth in the Soul predominant Love. 3. More increaſed in Growth unto the end.

All this is conſidered, 1. In the firſt Diſpoſition. 2. In the Exerciſe. 3. In the Habit.

3. The Extraordinary Illuminations are, by Prophetical Inſpiration, Viſions, and Gifts of Infallibility proper to ſome few.

The perfection of all in Glory we may pretermit.

Theſe things premiſed, the Queſtion is not whether Socinians, Papiſts, Antinomians, Quakers, &c. differ from us? nor whether any odd Perſon, or Perſons, called Proteſtants, have Ignorace enough to entangle them in an error in this Point? nor whether any haſty Judges, that are not skilled in diſcuſſing the ambiguity of words, or for want of well digeſted Studies, can neither underſtand others, nor ſpeak diſtinctly, and intelligibly themſelves; or in uncharitable Factious, paſſionate humour, are diſpoſed to miſunderſtand their Brethren, or to put a ſiniſter Interpretation on their words; we ſay, it is not whether ſuch ignorant contenders do think that Men differ farther than they do? nor whether any have uſed unmeet expreſſions juſtly blameable? nor whether there are any that Write againſt, or accuſe each other on this account, and would make the World believe that we are of contrary minds? nor is it whether our Reaſons really differ about the ſenſe of ſome Texts of Scripture, or Points of Religion? nor is it whether Proteſtants differ about the extent of Humane Authority, and the Obligation of their Wills, or Canons.

But the ſenſe of the Queſtion is, Whether it be a diſtance between p. 6Conformiſts and Non-conformists, Lutherans and Calviniſts, or any other by-named Parties of Proteſtants; whether, and how farr we must have, or give Reaſon for all our Religion, or Exerciſe Reaſon in diſcerning it; and in propagating, and defending it by Proof.

And we ſhall prove the Negative, I. By thoſe Confeſſions of the ſeveral Churches, and Parties, which notifie their Judgements. In all the Corpus Confeſſionum there is no Article on this Subject which is not commonly conſented to by the reſt of the Proteſtant Churches. And as for the Conformiſts, and Non-conformiſts, they conſent to Subſcribe to all the ſame Doctrinal Articles of the Church of England, (though they differ about ſome other Subſcriptions, Declarations, Covenants, or Promiſes of Conformity; and ſome Oaths, and Modes of Diſcipline, and Worſhip.) Beſides that, we all Subſcribe to the ſame Creed, and the ſame Canonical Scriptures. And either the Point about the Intereſt of Reaſon in Religion is in the Creed, Bible, or Articles of Religion, or not. If not, it is no part of our Religion, nor neceſſary. If it be, then we Subſcribe our agreement in it.

There is no Profeſſion, no Writing of either Party, Conformiſts, or Non-conformiſts, (Conſented to by the Party) which ſignifies any diſagreement in this Point, or contradiction of what both ſides conſent in. Let them that will prove a difference, cite any ſuch Book, or Profeſſion of either Party, if they can.

We deny not but ſome Non-conformiſts, and Conformiſts did caſt out their ſuſpitions of two very Learned rational Men, Mr. Hales, and Mr. Chillingworth, as if they had favoured Socinianiſme, becauſe they ſo much uſed, and Aſcribed to Reaſon, in Judging of matters of Religion; And Knot the Jeſuite would have Chillingworth therefore taken to be a Socinian. But it was but particular Men, and not a Party that was ſuſpected: and it was but particular Men that did ſuſpect them: Dr. Heylins aſperſion of Mr. Hales, was not the Churches Judgement: And in all Parties there will be ſome ſuſpicious uncharitable Men, and ſome that will ſpeak evil of what they underſtand not; and take it as a neer way to get the reputation of being Wiſe, and Orthodox, by accuſing others of Ignorance, p. 7and error, than by long, and diligent well ordered Studies.

Object. 1. But though they all Subſcribe the ſame Bible, and Articles; they all underſtand them not alike.

Anſ. 1. No, nor any two Perſons in the World; It is as probable that any two Men have ſpoken none but the very ſame words, as that they have had none but the very ſame thoughts. 2. Let any difference be ſhown, as to the Point in queſtion, And ſuch as is not equally managed by Conformiſts againſt Conformiſts, as by them againſt any particular Non-conformiſts.

Object. 2. You agree not whether the Reaſon of the Rulers, or Biſhops may make, and impoſe any Form of Churches, National, Patriarchal, or Provincial, which Chriſt never made; or any new Offices, or Ceremonies of Worſhip.

Anſ. 1. This is nothing to the Point in queſtion, but of another thing. 2. We are all agreed that circa ſacra there are many undetermined Particulars, and Circumſtances, which ſome call Ceremonies; for which, Scripture giveth only a general Command, and Rule, (as, Let all be done decently, in order, to edification, in Unity, &c.) which humane Reaſon (in Rulers where it is their part, and in Conſenters where it is left to conſent) may, and muſt determine: And that they that have Power de rebus extrinſecis circa ſacra, may make humane Offices for ſuch humane Works, (as Door-keepers, Church-wardens, Magiſtrates, to keep Church-peace, and Order, &c.) And if they will call any Lawful Aſſemblies of Paſtors, or orderly Aſſociations, by the Name of (humane) Churches, ſo they will but diſtinguiſh them from Churches of proper Divine Inſtitution, and take away none of thoſe Rights from ſuch as Chriſt hath given them in Scripture; we know no Party of Proteſtants that differ de re againſt them, though many wiſh that the Name [Churches] were not made common to thoſe of Divine, and of Humane Inſtitution, leſt it obſcure the great difference of the things named; and leſt, as in the Papacie, Societies and Matters of Divine Inſtitution ſhould be thought to ſtand in a direct Subordination to thoſe of Humane Inſtitution; and the Churches which Chriſt hath Inſtituted ſhould be thought to be but p. 8as Pariſhes to a County, Streets, or Houſes to a City, Cities to a Kingdom, meer ſimilar parts of the Churches of Mans making; which conceit is the ſtrength of the whole Roman Kingdom, called a Church.

Object. 3. But ſome ſay that only the Spirit can aſſure us that the Scriptures are the Word of God.

Anſ. So we ſay all; not excluding, but including the Means and Evidence, and Uſe of Reaſon, That is, 1. The Spirit in Chriſt, and his Apoſtles, and Prophets hath Imprinted Gods Image of Power, Wiſdome, and Love on the Sacred Scriptures; which is their intrinſick Evidence. 2. And the ſame Spirit by that Word doth Powerfully, Wiſely, and Gratiouſly Imprint an anſwerable Image on our Hearts. 3. And he helpeth us by this effect, and impulſe, to diſcern that it is Gods Word that did it; And giveth us (as the new born Babe to his Milk) a diſcerning of, and Appetite to this holy Word, as Connatural, or ſuitable to our Souls: The Spirit giveth us ſuch Reaſons for our Religion, as elſe we ſhould not have; and alſo helpeth our Reaſon actually to underſtand it; and alſo maketh us Habitually more Rational herein. And do not all agree in this?

Object. 4. But ſome ſay that the Scripture is known propria luce.

Anſ. So ſay all, but not by that alone: Reaſon muſt diſcern the Divinity of Scripture partly by the evident Impulſes of Divinity which are in it, which are its proper Light; and partly by extrinſick atteſtations, in the due uſe of the means which God hath appointed Reaſon to make uſe of,

II. Our ſecond Proof of our Common Agreement ſhall be by an Induction of the particular Points which we are all agreed in, where if the enumeration be ſufficient, our Proof will be clear. And if we ſeem to over-do, in naming more than needs; it is to avoid the charge of an inſufficient enumeration.

1. We are all agreed that all true Religion, objectively taken, is the effect of Gods Wiſdome; and, ſubjectively taken, alſo is the Gift of the Father of Lights.

2. We are agreed, that as Gods Wiſdome is the firſt efficient, ſo p. 9the Impreſs of Divine Wiſdome, by which it is eminently wiſe and reaſonable, is its very Conſtitutive Cauſe; its Form, and the proper Light, by which it is to be known.

3. We are agreed that objective Religion is to be received by Mans Reaſonable Intellect, and is, when ſo received, the light and guide, the advancement and perfecting of our Reaſon. And the moſt Religious, are the moſt truly, and nobly rational.

4. We are agreed that it hath Intelligible evidence, which ſheweth it to be of God, and true. And that Mans Reaſon muſt by diſcerning this evidence, know its Divinity and truth. Seeing nothing is an Object of the Intellect, but by Intelligible evidence; as nothing is an Object of ſight, but Light; and things by Light, made viſible.

5. And as our own receiving it, is by receiving the ſaid evidence, and knowing its Divinity, and truth thereby; ſo our Teaching it to others, and proving it againſt Gain-ſayers by defence, muſt be by our manifesting the ſame evidence.

6. The Reaſon, or Intellect of Man in Innocency, was apt to underſtand both the natural, and ſupernatural manifeſtations of Gods governing Will, and ſo to be Actively Religious, and to increaſe herein by exerciſe, and Divine help.

7. The Reaſon of fallen Man before gratious Illumination, is ſtill the ſame eſſentially in the Faculty; but is diſpoſitively depraved (called Blindneſs) diſpoſed to Judge carnally, falſly, and malignantly of things ſpiritual, and holy; and undiſpoſed to diſcern, ſavingly, the truth, and goodneſs of Religion.

8. There are found in all Man-kind, at Age, ſome Natural notices, which are an advantage to the Reception of Religion, and make Men more capable of it, than otherwiſe they would be: And Grace giveth Men uſually a common ſort of external, aad internal Light, which is preparatory to that which is ſpecially ſaving.

9. The Chriſtian Religion conſiſting of things partly naturally, and partly ſupernaturally revealed; the natural part of it hath its natural evidence (either Rei ipſius, or Medij naturalis,) by which, without ſupernatural Revelation, it may be known; but is not without p. 10Gods illuminating Grace, effectually, and ſavingly known.

10. The natural part of Revelation, or objective Religion is in order of Time before the ſupernatural part; and natural evidence and Religion is more common than ſupernatural: We are Men before we are Chriſtians in order of Nature at leaſt.

11. There is no Contradiction between the natural, and ſupernatural Revelation, or parts of Religion; for God contradicteth not himſelf. He therefore that thinketh that he findeth a Contradiction, is deceived; and muſt Correct the error of his own underſtanding, and not accuſe the Word of God.

12. Things equally true are not equally evident, and revealed, and ſure to us: ſome things in Nature are much clearer than others; and ſome parts of Scripture farr more intelligible than ſome others, and ſo more evident to us.

13. Ceteris paribus, things ſenſible, and the Common Natural notices have greater evidence to us; and are of eaſier belief than Prophetical Revelations: But ſome ſupernatural Revelations have extrinſecally, and intrinſecally, more aſcertaining evidence than many Natural Revelations, or Verities; no ſmall Number of theſe are very obſcure.

14. When the Underſtanding once diſcerneth a thing to be a Divine Revelation, it hath therein a certain Medium, from which it may infer the thing revealed to be true: All known Divine Revelations are ſo far aſcertaining, as they are known; For God cannot Lye: Divine Veracity is the formal Object of Divine Belief.

15. If we doubt of the evidence of any Revelation, Natural, or Supernatural, whether it be indeed Divine; we muſt hold that with the ſtrongeſt affiance, or belief, which hath the cleareſt aſſuring evidence that it is Divine.

16. Prophets, and Inſpired Seers had ſuch Internal ſatiſfying evidence, (whether by Intuition, or abſtract Species, or internal Senſe) which no Man can formally, and clearly conceive of, but he that hath it; But the Reaſon of others may know it by the effects, and concomitant, or conſequent Proofs.

17. Thoſe that heard the Voice, and ſaw the Miracles of Chriſt p. 11and his Apoſtles, had ſenſible evidence thereof: And thoſe at diſtance of place, or time that ſaw them not, may have certain infallible evidences of the Hiſtorical truth, or report de facto that ſuch things, indeed, were ſaid, and done.

18. There are (as is aforeſaid) Characters of Divine Authority in Religion, and in the Sacred Scriptures; which are their Inherent evidence, or propria Lux, even the Impreſs of Gods Power, Wiſdome, and Love.

19. There are evident unimitable effects of the Chriſtian Faith, which prove it to be of God; even the Spirits ſanctifying Work, on Man; which may, by thoſe that have it not, be partly diſcerned in the holy Lives of Believers; eſpecially in the Sanctity of the Church, that it ſhould be holy, in Compariſon of the unholy World, (that is, all ſound Believers which are the real ſpiritual living Church;) for, if one Letter might be made without Reaſon by chance, yet ſo cannot a Learned Book: And if an individual Chriſtian might by chance be holier than Infidels, yet ſo could not all true Believers. But he that hath this Sanctification, or Spirit in himſelf, hath clearer, and more aſſuring evidence; and thoſe moſt that have the greateſt degree of holineſs: Theſe all have the Witneſs in themſelves.

20. The Spirit of Chriſt thus ſent from him, as his Agent, and Advocate in Mens Souls, is the Author, both of Common preparatory, and of Special ſaving Illumination, inlightening the Mind to underſtand the things of God; and (as is aforeſaid) giving the ſanctified Will a new Reliſh to them, as congruous and good: And this Knowledge, and Faith objectively, and ſubjectively is the gift of God, or a Beam from Chriſt, the Light of the redeemed World.

But to ſome the ſame Spirit giveth far greater meaſures of Knowledge and Faith, than to others; and thoſe are likeſt to receive moſt of that Grace, who are moſt ſincere, and diligent in the Study of Gods Word, and the uſe of all other holy means; and not the idle, negligent preſumers.

21. Neither corrupted, no, nor ſound Reaſon can diſcern things without Supernatural evidence, which Natural evidence doth not p. 12declare: Therefore thoſe that never hear the Goſpel cannot know the Miſteries of Chriſtianity (without a Miracle) though they may know much of God as merciful and just, by his Mercies, and Government of the World.

22. The Spirit is not given to ordinary Chriſtians (though it be to Prophets) to bring them, from God, new Doctrines, or Laws; nor to make any ſupplements to the Goſpel already revealed, as if it was not ſufficient in its kind; nor yet to reveal the matter of Chriſts Goſpel, immediately, to the Intellect, or phantaſie within, by way of Inſpiration, Viſions, or Intuitions, without an external Word, or Revelation; nor yet to cauſe them to work Miracles themſelves, But he is given to enable, diſpoſe, and help us to underſtand, believe, love, and practiſe the Doctrine, and Law, already, by the ſame Spirit given to the Church, by ſanctifying our Power, our Reaſon, and our Wills, by holy Life, and Light, and Love. And as Chriſt is the Interceſſor without us, by whom we muſt receive all Mercies from God, and ſend up all our duties to God; ſo his Spirit is the Interceſſour within us, on Chriſts part, as his Advocate, and Witneſs, pleading his Cauſe againſt our unbelief, and other ſin, and working all Gods Graces in us; and on our part, teaching, inclining, and quickening us in all the Prayers, and Praiſes which we ſend up to God, in the Name of Chriſt.

Illuminating, and ſanctifying, is not making us Prophets, or Apoſtles; nor equal to them, as not being called to their Works.

23. We muſt uſe our beſt Reaſon in diligent Meditation, and Judgement, to ſearch the Works of God in Nature, to know which are the true Canonical Scriptures, to diſcern true Copies, and Readings where the Copies differ, to expound the Text, to Tranſlate it truly, to diſcern the Order of ſacred Verities that are diſperſed through all the Scriptures, to gather them into Catechiſmes, and Profeſſions of Faith, diſcerning things more neceſſary from the leſs needful, and the more clear from the more obſcure; to Compoſe our Sermons, Prayers, and Praiſes of God, according to his Word: To gather juſt, and certain Inferences from Scripture Aſſertions: To apply general Rules to particular Caſes, in matters of Doctrine, p. 13Worſhip, Diſcipline, and ordinary Practice, prudently to diſcern thoſe Duties, which are but generally commanded in the Scripture, and left to be diſcerned by us, in particular, according to determining Accidents, Circumſtances, and Occurrences, which muſt be conſidered, and compared. And when Parents, Magiſtrates, Paſtors, Tutors, or Maſters, ſhall ſo determine of ſuch particulars in the Government of their Inferiours, which belong to their ſeveral Relations, or Offices to determine of, according to Gods general Laws, or Rules, Inferiours muſt obey them in ſuch determinations; and in ſo doing, they do obey Gods General Laws, and obey God conſequentially, in obeying ſuch Laws of his Officers as he authorizeth them to make.

For we are all agreed, that there are ſome parts of Scripture which contain more neceſſary Doctrine, than other parts; and ſome great Duties of Prime neceſſity, which are the end of many lower Duties; and conſequently, a Rule to them as means, and as ſubordinate; and Actions otherwiſe Good, become Evil when they croſs theſe great final regulating Duties: ſuch a Canon is the Intereſt of the New Creature, and Unity therein, as to Circumciſion, or Uncircumciſion, Gal. 5.6. and 6.15. And ſuch a Canon is the Love, Peace, and Concord of Chriſtians, in ſo much as they have attained, while they ſeek after more, Phil, 3.16. ſuch a Canon is Edification (and order) as to ſeveral Modes of Worſhip, and Miniſterial Acts, and Diſcipline, 1. Cor. 14.5.12.26. 2. Cor. 10.8. and 12.19. and 13.10. Eph. 4.16. And the right ordering of a Chriſtian Converſation doth much conſiſt in diſcerning by true Reaſon when circumſtantiated Actions are ſubſervient, or croſs to theſe final regulating (Canonical) Duties, that we may know whether pro hic & nunc, they are Duties, or Sins; Becauſe affirmative Precepts bind not, ad ſemper (though no Sin muſt at any time be done) leſſer Duties when inconſiſtent with the greater (at that time) are no Duties, but Sins: And means are no means, when they loſe their tendency to the end, or are againſt it. So did Chriſt teach Men to difference between Tything Mint, Aniſe, and Cumine, and the great things of the Law; and between the leaſt, and the p. 14great Commandments; and to judge of obſerving the Sabbath Reſt, and Converſing with Publicans, and Sinners, by this Rule, I will have mercy and not Sacrifice, Mat. 9.13. and 12.7. And to leave our gift at the Altar, and go firſt and be reconciled to our Brother, and then come and offer our gift, Mat. 5. And to caſt firſt the Beam out of our own Eyes, before we take the Mote out of our Brothers, Mat. 6. Thus to try circumſtantiated Actions, by their ends, and greater Canon-duties; and to try what Accidents do preponderate for the time and place, is the great and hourly Work of Prudent Reaſon; and of exceeding great uſe to our daily innocency, and peace.

24. The more the Underſtanding of a Chriſtian diſcerneth the Evidences, and true Reaſons of all things in Religion, the far greater advantage his Will hath for the Love of it, and fixed Reſolution never to forſake it; and for ſeriouſneſs, and conſtancie in a holy ſelf-denying Life; and for patience in ſufferings, and joyful hopes of Heavenly Glory: for Grace worketh on Man, as Man; that is, as a Rational free Agent, whoſe Will muſt be guided by the light of his Underſtanding. And he muſt needs be the loweſt and looſeſt Chriſtian, that hath leaſt Knowledge, and Intellectual apprehenſion (explicite, or implicite) why he is a Chriſtian.

25. It is a great cauſe of the ſlight ſuperficial Religion, and weakneſs of all Grace which abounds among us, that too many taking the Eſſentials of their Religion too much on the truſt of thoſe that educate them, or with whom they live, do labour only to build upward on ſuch an ill-laid Foundation; when (as Trees grow downward in the Roots as well as upward) they ſhould be all their days ſtill growing downward in the confirmation of their Faith, and in the clearer and more orderly diſcerning of their Fundamentals, and the Evidences of them; It being an increaſed ſight of Evidence of Truth, intenſively, and extenſively (in depth and clearneſs of perception, as well as material Evidences) which is indeed the true increaſe of Knowledge, and Belief: And the ableſt Chriſtians ſhould be (not queſtioning, but) as long as they live, growing clearer, and ſtronger in the Knowledge of God, the Immortality p. 15of the Soul, and reality of the future Life, and Miſteries of Redemption, and Sanctification; where holy Reaſon will find the moſt neceſſary, great and fruitful Work.

26. Objective Religion being the thing which Reaſon muſt diſcern, it is as vain to ask, whether Religion, or Reaſon ſhould be preferred, as to ask whether we ſhould, in ſeeing, preferr the Eye, or the Light, or the material Objects; which muſt all Concur to make one Act? And they that ask, Whether Reaſon, and Religion be contray? muſt know, 1. That the Faculty of Reaſon, as ſuch, is no more contrary to Religion, than the viſive Faculty to the Light, or Object. 2. That ſo far as Reaſon hath any pravity in Diſpoſition or Act, privative, or poſitive, ignorance or errour in the matters of Religion; ſo far it is contrary to Religion. 3. That ſo far as Reaſon is ſound in Act, and Habit, it is agreeable to Religion. 4. Therefore the worſe any Mans Underſtanding is, the more it is againſt Religion. And not only the Learnedſt, and Wiſest ▪ but alſo the Holieſt, and beſt, having but an imperfect Illumination in this Life, hath ſtill ſome remnants, in him, of that which is contrary to Religion; and every Man ſo far as his blindneſs, and pravity, is yet uncured. 5. But as to the Objective parts themſelves, it is ſaid before, that none of them are contrary: The Common Principles, or Notices of Nature, have nothing contrary to them in the Scripture. There is nothing in the Doctrine of the Trinity, Incarnation, or Reſurrection, contrary to any Natural Verity; nor any thing which true illuminated Reaſon, by true Divine Revelation, cannot prove.

27. The bleſſed in Glory, whoſe Intellects are perfected, will ſee, for ever, ſuch Reaſons for all the parts of Religion; even the Trinity, Incarnation, and Reſurrection, as will delight them everlaſtingly, as ſeeing the admirable Harmony of all the ſacred Truths, and Works of God; and the tranſcendant Wiſdome of God manifeſted in all: And Chriſt, who is now both eſſentially in himſelf, and o…jectively to Believers, the Wiſdome of God will, as ſuch, be admired by Believers; as he is now by Principalities, and Powers in Heavenly places, who know the manifold Wiſdome of God by the Church, Eph. 3.9, 10. Even that Miſterious Wiſdome of God which ſeemeth p. 16Fooliſhneſs to the Worldly Wiſdome of fooliſh Men, 1. Cor. 1, 2. And muſt be ſpiritually diſcerned.

28. As the Devils believe, and tremble, ſo it is probable that the Judge of all the World will convince the wicked, and Infidels, at laſt, that it was a Reaſonable Goſpel which they rejected, and a Reaſonable Faith, and Service which God required of them; and that they lived againſt Reaſon in their unbelief, and ſinning againſt God: For the Spirit doth reprove the World of ſin, becauſe they believed not in Chriſt, John, 16.8. And he that will come, in flaming Fire, to take vengeance on them that know not God, and obey not the Goſpel of our Lord Jeſus Chriſt, and will puniſh them with everlaſting deſtruction from the preſence of the Lord, and the Glory of his Power; and will come to be glorified in his Saints, and admired in all them that believe, in that day, even becauſe they believed, 2. Theſ. 1.9, 10. Will ſure convince Men, that Faith was a reaſonable, and Infidelity an unreaſonable thing.

In all theſe particulars we have reaſon to believe that not only Conformiſts and Non-conformiſts, but all true Proteſtants are agreed.

And they agree in the Renunciation of theſe contrary Opinions, (though we cannot ſay that any Man living is ſo perfect, as to hold nothing that hath ſome remote Contrariety to the Truths which he doth profeſs, not diſcerning the Contrariety.)

I. They all reject the Infidels Opinions, who think that the Miſteries of Chriſtianity, and the Goſpel are not to be believed, at leaſt, as certain; becauſe Reaſon without ſupernatural Revelation cannot know them: or who hold that the Goſpel hath no Evidence of certain truth.

II. They all reject their error, who take ſome part of Gods ſupernatural Revelation to be falſe; and will judge what is true, and what is falſe, by the Conjectures of their Reaſon, which ought to ſee the Truth and Concord of all: And that ſuppoſing falſly a Contradiction, do ſet up one part of Gods own Word againſt the reſt.

III. They all reject their error, who will not believe the difficulties of Faith, upon the Reaſon, or Proof of Gods Veracity, and Revelation; unleſs the thing revealed be evident in it ſelf, and may be proved by Natural Proof alone.

p. 17IV. They reject the proud conceits of thoſe, who when they find paſſages in Gods Word, which they cannot reconcile, or think not probable, are readier to accuſe, or ſuſpect Gods Word, than their dark, and erring underſtandings.

V. We all reject their impudent errour, who feign Miracles where there was none, or put falſe Conſtructions on the Text, yea, on the Articles of Faith; and charge their own errours by miſunderſtanding on Gods Word, even when thoſe errours are contrary to the common Notices of Nature, or the greateſt, cleareſt, and moſt evident Doctrines; and then tell Men that they muſt either deny thoſe great Doctrines, as croſs to Gods Word, or elſe that both muſt be believed, as of God, even the Canon Verities, and theſe Mens inconſiſtent errours: And we reject their Method that will try many plain, great, certain truths, and Texts, by ſuch as are more rare, and more obſcure, and of ſmaller moment. Much more their ſcandalous abuſes, who perſwade Men that we can be no ſurer of the truth of Chriſtianity it ſelf, than we are of every Lection, Tranſlation, or Expoſition, when they are doubtful, various, or contrary; And who tempt Men to Infidelity by obtruding their own Forgeries, and Contradictions to be believed, as the Word of God, and of equal Verity with the eſſentials of our Faith.

VI. We all reject their errour, who make every Circumſtance of Religion unlawful, which hath not a particular Command in Scripture; as if Reaſon might not regulate ſuch by the General Command; As if Reaſon might not without expreſs particular Precept, chooſe a Text, Method, Words, and Notes for remembrance in Preaching; or might not Tranſlate the Scriptures, or turn the Pſalms into Metre, and put Tunes on each; and many ſuch things.

VII. We all reject the Fanatick, or Enhuſiaſtical Opinion of them that pretend a neceſſity of immediate inſpiration, inſtead of Scriptures, to teach Men inwardly, Doctrines which they never outwardly heard, or more than is before revealed in the Word; And who thus equal their Revelations to thoſe of the Apoſtles, or feign this Immediate Light, or Revelation to be the chief Rule to all Men of their Religion; As if objectively there wereas many p. 18Religions in the World, as there are Men of different degrees of Light within! that is▪ as there are Men. And that pretend that none are farther bound to believe the Goſpel than they either ſee Miracles themſelves to confirm it, or elſe have this immediate Inſpiration before deſcribed, to atteſt it.

VIII. We all agree in rejecting the fore-deſcribed Papal Fanatiticiſme, which maketh the Pope and Council, though ne're ſo ignorant, or erroneous, to be ſecured of the gift of Infallibility, as if it were by Miracle, in judging of that which their Reaſons are unmeet for, and they do not underſtand; eſpecially their foreſaid feigned World of Miracles by the (ſottiſheſt) Prieſts in Tranſubſtantiation. And eſpecially their perſecuting all that are not as unreaſonable renouncers of common Senſe and Reaſon, and depoſing Temporal Lords that will not exterminate them. And their requiring all Chriſtians to reſolve their Faith into the Authority of this Fanatick Church, as being bound to take that, and only that, for the Articles of their Faith, and Word of God, which they aſſert to be ſo; and as needing no other Proof than the Pope, and his Councils aſſertion. (And on whoſe Authority then doth the Pope, and Council, themſelves believe it?)

IX. All Proteſtants diſclaim that inhumane, atheiſtical aſſertion, that in Religion, Inferiours muſt believe all that their Superiours aſſert, and do all that they ſhall command, and avoid all that they ſhall forbid them, without uſing their own Reaſon to diſcern judicio privato whether it be agreeable, or contrary to the Laws of God: As if all Subjects muſt be of the Soveraigns Religion, be it Heathen, Mahometan, Jewiſh, or Chriſtian, Popiſh, Socinian, or what ever: Or as if Man were above God, from whom he receiveth all his power, and might Command Men to blaſpheme him, or ſin againſt him; or forbid all to confeſs, and worſhip him; and God muſt ask Men leave whether he ſhall be God, or be obeyed, or worſhipped! And as if it were in the Rulers power whether any of the Subjects ſhall be Religious, or be ſaved? or as if Subjects were not reaſonable Creatures, or could obey without the uſe of Reaſon diſcerning whom ▪ and how far to obey? If they have not a p. 19judicium diſcretionis how ſhall they know their King whom they muſt obey, honour, and protect, from an Uſurper, or Traytor, whom they muſt diſown, and oppoſe.

X. And we hope all true Proteſtants are agrreed againſt that impious Opinion, that if an Inferiour be uncertain, or doubtful, whether the matter be Lawful, or Sinful, he muſt do it if his Governour Command it, and forbear it if his Governour forbid it; becauſe an uncertainty muſt give place to a certainty: and we are certain that the Ruler is to be obeyed, but not that the thing forbidden is duty, nor that the thing commanded is ſin. 1. For we ſuppoſe all agreed that it muſt go with a caeteris paribus. 2. And that we are certain that no Ruler can oblige us to ſin; and therefore we are not certain that he is to be obeyed, where we fear, upon good reaſon, that it is ſin which he Commandeth; For if I am juſtly fearful that it is ſin that is Commanded, I muſt be fearful that it is ſin to obey by ſinning: And to be certain that I ſhould obey, and fearful that I ſin in obeying, are contradictory. 3. And we doubt not but all Proteſtants are agreed, that if all the Subjects (or any) can but be ignorant enough as to be uncertain whether there be a God, a Chriſt, or a Life to come; or that it is a duty to relieve the Poor, &c. it will not therefore, by any Mans prohibition, ceaſe to be all their duty to love, or obey God, or worſhip him, or to relieve the Poor? Or if Men be ſo ſottiſh as to be uncertain whether Blaſphemies, Idolatry, Perſecution, Murder, Adultery, Perjury, &c. be ſins, we all agree that no Mans Command can make it the duty of thoſe uncertain Perſons to commit them, nor make them to be no ſin; (whatever any Man, of violence, may ſay to the contrary, in paſſion.)

We conclude upon this Induction, that till ſome omitted inſtance be produced, this Enumeration of our Agreements will prove that, not only, Conformiſts, and Non-conformiſts, but all true Proteſtants are agreed really of the Intereſt, and uſe of Reaſon in matters of Faith, or of Religion.