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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The perfection of all in Glory we may pretermit.

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

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

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

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

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

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

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

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

Ans. 1. This is nothing to the Point in question, but of ano­ther thing. 2. We are all agreed that circa sacra there are many undetermined Particulars, and Circumstances, which some call Ceremonies; for which, Scripture giveth only a general Com­mand, and Rule, (as, Let all be done decently, in order, to edification, in Unity, &c.) which humane Reason (in Rulers where it is their part, and in Consenters where it is left to consent) may, and must determine: And that they that have Power de rebus extrinsecis circa sacra, may make humane Offices for such humane Works, (as Door-keepers, Church-wardens, Magistrates, to keep Church-peace, and 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 [Page 8] as 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 [Page 9] the 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 [Page 10] Gods 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 [Page 11] and 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 [Page 12] declare: 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, [Page 13] Worship, 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 [Page 14] great 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 [Page 15] of 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 [Page 16] Foolishness 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.

[Page 17]IV. 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 [Page 18] Religions 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 [Page 19] judicium 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.