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 onely 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 , onely 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 onely 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 onely 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 onely , because he loved it . Thus while they truely magnifie the mercy of God , they utterly forget that hee is Iust . Vnto 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 . Vpon 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 onely 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 onely , 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 , onely 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 onely 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 shall be 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 onely 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 onely 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 onely , 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 mercie 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 .