OF
THE
RIGHT
USE
&
ABUSE
OF
REASON
IN
MATTERS
of
RELIGION
.
CHAP.
I.
Of
distinguishing
between
Faith
and
Reason
.
AS
it
requires
much
spiritual
skill
and
judgment
rightly
to
distinguish
between
the
Law
and
the
Gospel
,
the
Covenant
of
works
and
the
Covenant
of
grace
;
to
give
the
Law
its
due
and
the
Gospel
its
due
,
whereupon
Luther
was
wont
to
say
,
That
he
who
can
thus
distinguish
is
the
best
Divine
:
So
truly
it
requires
much
spiritual
skill
and
wisdom
rightly
to
distinguish
between
the
Light
of
Nature
,
and
the
Light
of
Grace
,
between
Reason
and
Faith
,
in
matters
of
Religion
;
That
as
Christ
bids
us
render
unto
God
the
things
that
are
Gods
,
and
to
Caesar
the
things
that
are
Caesars
;
So
we
should
give
unto
Faith
the
things
that
are
Faith's
,
and
to
Reason
the
things
that
are
Reason's
:
To
Faith
her
full
scope
and
latitude
,
and
to
Reason
also
her
just
bounds
and
rights
.
May
we
not
wish
,
that
many
great
Professors
of
the
Gospel
did
but
equalize
in
their
practise
(
as
to
moral
Justice
and
Faithfulness
)
some
Heathens
,
that
were
only
endued
with
the
Light
of
Reason
and
moral
Virtues
?
Did
not
these
go
further
with
their
Candle-light
,
than
the
other
do
with
their
Sun-beams
?
And
will
they
not
rise
up
in
judgment
against
them
that
do
so
grosly
abuse
the
Light
of
the
Gospel
,
which
infinitely
transcends
the
Light
of
Nature
?
Perhaps
this
may
be
the
reason
,
why
some
vain
Scriblers
in
our
days
,
place
Religion
chiefly
in
natural
Improvements
and
moral
Virtues
,
because
there
is
so
little
moral
Justice
and
Honesty
amongst
Men
;
yea
amongst
many
forward
Professors
morality
will
go
very
far
:
But
yet
though
Men
be
unjust
,
and
exceeding
defective
in
their
morals
,
we
should
not
therefore
derogate
from
the
Spirit
and
Grace
of
God
;
we
should
not
confound
Nature
and
Grace
,
Divinity
and
Philosophy
,
Faith
and
humane
Reason
,
Christ
and
Socrates
,
Paul
and
Plato
;
Nor
the
Church
of
God
and
the
Christian
Religion
with
the
School
of
Aristotle
:
For
this
sinful
mixture
and
composition
,
the
Schoolmen
are
worthily
blamed
,
who
by
advancing
Aristotle
in
their
Writings
,
and
ascribing
too
much
to
moral
Virtues
,
have
exceedingly
darkned
the
purity
of
the
Gospel
,
and
in
a
manner
quite
excluded
the
righteousness
of
Christ
as
Mediator
,
and
the
gracious
powerful
operations
of
His
Spirit
.
Erasmus
himself
,
speaking
of
the
Arians
,
saith
,
[
a
](B09989-e18380-b)
a
Hoc
ipso
fuere
pestilentiores
quod
Aristotelicis
argutiis
essent
instructi
Erasmus
.
That
they
were
the
more
dangerous
and
pestilent
,
because
they
were
so
much
acquainted
with
the
Aristotelian
Subtilties
.
The
like
may
be
said
of
some
curious
Philosophical
Wits
and
Pens
,
in
this
divided
Church
and
Nation
,
who
have
in
effect
transformed
the
Gospel
of
Christ
into
a
meer
System
of
Morality
.
Indeed
a
true
sincere
Christian
is
the
most
just
and
moral
of
any
man
,
but
it
is
not
his
moral
Virtues
and
Endowments
,
but
his
Spiritual
union
with
Christ
,
that
makes
him
accepted
with
God
,
and
puts
him
into
a
state
of
Salvation
.
Let
Reason
be
permitted
with
the
Gibeonites
to
hew
wood
and
draw
water
for
the
Sanctuary
,
but
let
it
not
rush
into
the
Holy
of
Holies
,
into
the
Bosom-secrets
of
God
,
into
the
deep
Mysteries
of
the
Gospel
:
Reason
may
not
come
into
these
Seas
,
except
she
strike
her
top-sail
;
here
she
must
submit
and
captivate
her self
to
the
obedience
of
Faith
.
There
is
reason
indeed
for
that
which
faith
believeth
,
[
b
](B09989-e18540-b)
b
Dr.
Preston
on
the
Attributes
of
God
.
but
yet
reason
must
be
help'd
by
faith
,
and
rais'd
up
to
Spiritual
Objects
by
divine
revelation
:
As
one
that
hath
dim
Eyes
can
see
better
by
the
help
of
Spectacles
;
and
to
chuse
a
right
Jewel
we
use
the
Skill
of
a
Lapidary
;
so
if
we
would
yield
a
firm
assent
to
Divine
Truths
and
Principles
,
we
must
be
help'd
with
light
from
above
,
even
with
divine
and
supernatural
Revelation
:
Otherwise
we
shall
give
but
a
weak
and
doubtful
assent
thereunto
,
which
we
call
Opinion
:
The
works
of
Creation
,
and
the
light
of
Natural
Reason
,
enabling
us
to
discern
the
Characters
of
God
stamped
upon
the
Creatures
,
will
prove
,
That
there
is
a
God
,
or
Supreme
Being
:
But
as
for
those
Truths
that
are
meerly
Supernatural
,
as
the
Trinity
of
Persons
,
the
Hypostatical
Union
in
Christ
,
and
other
great
Mysteries
of
the
Gospel
,
these
are
only
known
by
revelation
,
and
have
no
prints
or
foot-steps
in
the
Creatures
to
discern
them
by
;
of
which
we
shall
speak
more
fully
and
particularly
in
the
following
part
of
this
Treatise
.
CHAP.
II.
Shewing
that
Reason
(
though
much
weakned
)
is
of
good
use
both
in
civil
and
divine
things
.
LEt
it
be
granted
(
which
will
not
be
denied
by
any
sober
Christian
)
1.
That
the
light
of
Reason
is
exceedingly
darkned
and
clouded
,
that
the
Eye
of
Reason
is
weakned
and
vitiated
,
that
with
Leah
she
is
blear-eyed
;
That
this
daughter
of
the
morning
is
fallen
from
her
primitive
beauty
,
from
her
original
vigor
and
perfection
:
And
so
fallen
,
that
she
cannot
savingly
apprehend
or
comprehend
the
things
of
God
.
Yea
,
2.
Reason
as
it
is
now
corrupted
and
perverted
in
man
,
doth
oppose
the
Gospel
of
Christ
,
and
wrangle
against
the
mysteries
of
Salvation
,
which
it
doth
not
understand
.
3.
That
the
foulest
and
blackest
Errors
,
that
ever
were
broached
in
the
Church
of
Christ
,
have
shrowded
themselves
under
the
fair
disguise
of
Reason
,
and
men
of
the
greatest
reason
and
parts
have
often
fallen
into
and
promoted
such
Errors
,
and
have
ensnared
many
others
by
their
subtil
disputes
and
reasonings
.
Let
all
this
be
granted
,
yet
still
there
is
a
good
use
of
reason
,
so
she
keep
her
place
,
and
go
not
beyond
her
due
bounds
,
both
in
matters
civil
and
religious
:
What
though
the
light
of
reason
shine
not
so
clearly
and
brightly
as
it
was
wont
!
shall
it
therefore
be
quite
extinguish'd
?
If
the
Picture
have
lost
its
former
gloss
and
beauty
,
the
oriency
of
its
Colours
,
the
elegancy
of
its
Lineaments
,
the
comeliness
of
its
proportion
,
must
it
therefore
be
totally
defaced
and
broken
in
pieces
?
Because
men
have
not
so
much
Reason
as
they
should
,
will
they
therefore
resolve
to
have
none
at
all
?
Our
Faith
and
Love
,
and
all
our
gracious
acts
and
religious
performances
are
weak
and
imperfect
;
Iniquity
is
mingled
with
our
holy
things
;
what
then
!
Shall
we
therefore
utterly
neglect
and
reject
them
?
Shall
we
not
own
and
bless
God
for
them
?
The
light
of
reason
is
the
gift
of
God
,
which
should
be
thankfully
acknowledged
by
us
:
And
though
it
be
not
so
bright
and
powerful
as
to
enter
into
the
Sanctum
Sanctorum
,
and
pierce
within
the
Veil
,
yet
it
may
lye
in
the
Porch
and
at
the
Gate
of
the
Temple
,
and
be
as
a
Door-keeper
in
the
House
of
God
.
Though
Reason
be
not
a
Jacob's
Ladder
to
climb
up
to
Heaven
by
,
yet
doubtless
we
may
use
it
as
a
Staff
to
walk
with
upon
Earth
.
If
any
be
so
malapert
and
presumptuous
,
as
to
set
Agar
above
her
Mistress
,
and
make
Faith
wait
like
a
Serving-man
at
the
elbow
of
corrupt
and
distorted
Reason
,
if
they
go
about
to
subject
and
subordinate
the
glorious
Mysteries
of
Christ
(
which
are
to
be
adored
)
to
their
vain
reasonings
,
and
will
reject
them
,
because
they
cannot
by
their
reason
comprehend
them
;
let
them
bear
the
blame
,
as
they
are
well
worthy
of
their
arrogancy
and
presumption
.
CHAP.
III.
How
far
the
light
of
Reason
extendeth
,
and
what
kind
of
light
it
is
.
THere
is
a
light
in
mans
reason
,
though
far
inferiour
to
that
of
Faith
:
Both
these
lights
proceed
from
God
,
the
Fountain
of
Light
,
who
hath
set
up
the
Sun
to
rule
the
day
,
and
the
Moon
to
rule
the
night
:
Mens
hominis
lucerna
domini
,
the
Reason
or
Understanding
of
a
man
is
the
Candle
of
the
Lord
,
Prov.
20.27
.
This
was
spoken
by
Salomon
,
a
man
of
rais'd
and
clear
Intellectuals
,
in
whom
this
Candle
of
the
Lord
did
shine
with
far
more
brightness
than
in
other
Princes
:
And
though
he
was
look'd
upon
as
a
Star
of
the
first
magnitude
,
nay
as
a
Sun
shining
in
the
Firmament
,
in
respect
of
his
wisdom
and
knowledge
,
yet
he
calleth
it
only
the
Candle
of
the
Lord
,
using
a
very
humble
and
modest
expression
touching
the
reason
and
understanding
of
man
,
which
as
we
should
not
go
about
to
extinguish
or
put
out
,
so
neither
should
we
extol
and
magnifie
the
same
above
what
is
written
:
For
,
First
,
this
light
of
Reason
(
as
an
ingenious
Writer
truly
observes
)
is
[
(c)
](B09989-e19230-b)
(c)
Nathan
.
Culverwell
Discourse
of
the
Light
of
Nature
.
lumen
derivatum
,
a
derivative
light
.
'T
is
not
the
fountain
of
light
,
but
only
a
few
drops
derived
from
the
fountain
.
Light
we
know
is
not
originally
in
the
Candle
,
which
shines
only
with
a
borrowed
light
,
and
so
doth
the
light
of
Reason
,
and
all
other
created
Excellencies
:
Reason
is
but
scintilla
divinae
lucis
,
't
is
but
divinae
particula
aurae
:
The
rational
Immortal
Soul
of
man
,
this
Intellectual
Lamp
,
was
first
lighted
and
set
up
by
God
Himself
,
and
hath
its
total
dependance
upon
Him
,
both
for
its
beeing
,
and
for
its
perpetual
continuation
:
Nor
is
this
Candle
lighted
out
of
the
Essence
of
God
Himself
,
as
if
it
were
a
part
of
His
Essence
.
This
(
as
Calvin
saith
)
were
to
divide
and
rend
in
pieces
the
Divine
Essence
,
which
is
indivisible
and
incommunicable
,
and
doubtless
it
were
a
far
more
tolerable
errour
,
to
make
the
light
of
a
Candle
a
piece
of
the
Suns
Essence
,
than
to
imagin
,
that
this
Intellectual
Lamp
,
the
Soul
of
Man
,
is
a
part
of
the
Divine
Nature
:
And
therefore
Seneca
,
as
wise
as
he
was
,
did
express
much
folly
and
ignorance
in
deifying
the
Soul
of
Man
,
Quid
aliud
vocas
animum
(
saith
he
)
quam
deum
in
humano
corpore
hospitantem
.
That
is
,
what
less
Title
or
Dignity
can
you
bestow
upon
Man's
Soul
,
than
that
of
a
God
dwelling
in
a
House
of
Clay
.
Whereas
the
Rational
Soul
and
Understanding
of
Man
,
is
but
a
weak
and
faint
resemblance
of
God
Himself
,
who
is
infinite
in
Knowledge
and
Understanding
,
and
who
sees
and
knows
all
things
perfectly
in
an
instant
,
by
His
own
uncompounded
and
indivisible
Essence
:
Angels
are
above
Syllogisms
and
rational
discourses
,
how
much
more
is
God
Himself
,
whose
Knowledge
is
not
in
the
least
improved
,
by
deducing
and
collecting
one
thing
out
of
another
,
in
a
way
of
reasoning
,
as
we
do
!
Cognitio
Dei
non
est
raticinativa
,
non
est
discursiva
.
Secondly
,
The
light
of
Reason
in
Man
,
is
but
lumen
tenue
&
diminutum
:
'T
is
but
a
diminutive
light
.
How
far
distant
is
the
light
of
a
Candle
from
the
light
of
a
Star
?
how
far
from
the
brightness
of
the
Sun
?
This
Candle
or
light
of
Reason
,
when
it
was
first
set
up
,
before
there
was
any
thief
in
it
,
even
then
it
had
but
a
limitted
and
restrained
light
;
God
said
unto
it
,
Thus
far
shall
thy
light
go
,
and
no
further
:
Adam
,
in
the
state
of
Innocency
,
was
not
to
crown
himself
with
his
own
sparks
,
much
less
should
we
think
to
save
our selves
by
the
Glimmerings
of
our
depraved
Reason
:
God
never
intended
that
the
Creature
should
rest
satisfied
with
its
own
Candle-light
,
but
that
it
should
have
recourse
to
Him
who
is
the
Fountain
of
Light
,
that
it
might
see
light
in
His
Light
.
Lucifer
,
that
would
needs
be
an
independant
light
,
and
shine
with
his
own
beams
,
how
is
he
fallen
into
perpetual
darkness
and
torment
!
yea
,
and
Adam's
Candle
aspiring
to
be
a
Sun
has
burnt
the
dimmer
ever
since
:
This
Candle
of
the
Lord
in
the
regenerate
Soul
,
and
much
more
in
the
unregenerate
,
knows
but
little
of
God
and
spiritual
things
,
whilst
the
Soul
is
imprisoned
in
the
Body
,
and
absent
from
the
Lord
:
But
when
it
is
taken
out
of
this
dark
Lanthorn
,
in
statu
separato
,
or
in
statu
consummato
,
then
it
shall
know
infinitly
more
of
God
and
spiritual
things
than
now
it
doth
.
Thirdly
,
The
light
of
Reason
,
as
far
as
it
goes
,
is
lumen
tranquillum
,
't
is
a
quiet
and
peaceable
light
:
Certainly
the
more
reason
and
judgment
Men
have
,
the
more
calm
and
serene
they
are
:
And
if
Men
were
more
regulated
by
reason
,
there
would
be
more
concord
and
harmony
in
the
world
,
yea
and
in
the
Church
of
Christ
,
than
there
is
.
This
Candle
would
shine
more
clearly
and
steadily
,
were
it
not
for
the
boisterous
winds
of
Mens
Passions
,
which
disturb
and
darken
it
;
nor
would
there
be
such
ruptures
,
rents
,
alienations
,
animosities
,
supplantings
,
disorders
,
and
inconsistencies
amongst
us
,
if
the
soft
and
sober
voice
of
reason
were
more
attended
to
:
Reason
would
make
some
differences
kiss
and
be
friends
;
it
would
quench
many
a
flame
,
and
bind
up
many
a
wound
;
it
would
end
many
petty
personal
quarrels
,
for
the
good
of
the
whole
and
the
welfare
of
the
community
:
The
Soul
is
toss'd
up
and
down
with
passion
and
groundless
suspition
,
but
anchors
upon
judgment
and
reason
.
This
calmness
and
quietness
of
reason
doth
never
commend
it self
more
,
than
in
complying
with
Faith
,
in
not
opposing
those
high
and
transcendent
mysteries
,
which
are
above
its
own
reach
and
capacity
;
such
a
modesty
and
humility
our
reason
should
always
have
and
practise
,
namely
,
to
submit
and
subordinate
it self
to
all
such
Divine
Revelations
as
are
above
its
own
sphere
;
though
it
cannot
grasp
them
or
pierce
into
them
,
yet
it
should
ever
resolve
with
all
humility
and
gratitude
to
admire
them
,
to
bow
its
head
and
adore
them
.
One
light
should
not
oppose
another
;
lumen
fidei
and
lumen
rationis
may
shine
both
together
,
though
in
several
Orbs
,
and
with
far
different
brightness
.
This
Candle
of
the
Lord
should
not
be
impatient
of
a
superiour
light
,
of
a
brighter
Sun
:
The
light
of
reason
should
no
more
prejudice
the
light
of
Faith
,
than
the
light
of
a
Candle
doth
prejudice
the
light
of
a
Star
or
the
light
of
the
Sun
;
why
should
there
be
any
strife
between
Faith
and
Reason
,
seeing
they
are
brethren
,
both
springing
from
the
same
Father
of
Lights
,
though
the
one
be
much
superiour
to
the
other
?
Indeed
there
are
such
infinite
Treasures
of
Grace
and
Glory
displayed
in
the
Gospel
,
as
do
far
transcend
Mans
Reason
,
and
therefore
must
be
apprehended
by
Faith
,
which
is
the
evidence
of
things
not
seen
,
the
substance
of
things
hoped
for
:
Nature
and
Reason
are
not
sufficiently
proportioned
to
such
high
and
transcendent
Objects
;
here
are
such
depths
,
such
pleonasms
,
such
weights
of
glory
,
as
do
opprimere
ingenium
humanum
.
If
the
Sons
of
Men
could
have
extracted
all
the
Spirits
of
Reason
,
and
made
them
meet
in
one
head
,
nay
if
Angels
and
Men
could
have
united
and
concentricated
all
their
Reason
and
Knowledge
,
yet
they
would
never
have
been
able
to
find
out
and
discover
such
profound
and
mysterious
Excellencies
,
as
the
Eye
of
true
Evangelical
Faith
beholdeth
in
an
instant
.
Revealed
Truths
shine
with
their
own
beams
and
brightness
,
and
do
not
borrow
their
lustre
from
the
dim
Candle
of
our
Reason
;
whatsoever
God
,
who
is
Truth
it self
,
reveals
must
needs
be
true
;
Reason
is
so
modest
,
that
it
will
not
contradict
this
,
for
it
doth
acknowledge
a
Deity
,
and
the
unquestionable
Truth
of
a
Deity
.
In
all
believing
,
there
is
an
assent
,
a
yielding
to
him
that
speaks
,
by
virtue
of
his
own
authority
,
though
he
doth
not
prove
and
evince
it
any
other
way
,
than
by
meer
testimony
:
Reason
it self
dictates
thus
much
to
us
,
that
we
are
to
believe
such
a
one
whom
we
have
no
reason
to
distrust
;
for
without
some
faith
,
there
would
be
no
commerce
in
the
world
,
there
's
no
trading
without
some
trusting
;
a
general
and
total
incredulity
would
threaten
a
present
and
fatal
dissolution
to
human
society
:
Men
may
deceive
us
(
for
none
of
them
are
infallible
)
but
God
,
being
Truth
it self
,
an
Eternal
,
Immutable
Truth
,
and
all
Revelations
flowing
from
Him
being
certain
and
infallible
like
Himself
;
hence
it
is
,
that
His
naked
Word
is
a
sufficient
demonstration
;
and
he
that
will
not
believe
a
God
,
who
is
Truth
it self
,
is
no
better
than
an
Atheist
,
yea
in
some
respect
he
is
worse
than
a
Devil
,
for
the
Devils
believe
and
tremble
.
Though
there
be
many
things
in
the
Sacred
Scriptures
,
which
are
beyond
the
comprehension
of
Reason
,
yet
coming
to
us
in
the
Name
of
the
God
of
Truth
,
and
bearing
the
stamp
and
signature
of
Divine
Authority
,
it
is
not
contrary
,
but
agreeable
to
Reason
,
that
we
should
believe
them
and
assent
to
them
.
Some
there
are
that
endeavour
to
maintain
this
Opinion
,
That
revealed
Truths
,
though
they
could
not
be
found
out
by
Reason
,
yet
when
they
are
once
revealed
,
Reason
can
evince
and
demonstrate
them
;
but
I
rather
incline
to
the
Judgment
of
Aquinas
,
That
humane
Reason
,
when
it
has
stretch'd
it self
to
the
uttermost
,
is
not
at
all
proportioned
to
them
,
but
at
the
best
only
can
give
some
weak
adumbrations
of
them
.
'T
will
be
honour
enough
for
Reason
to
submit
unto
Divine
Revelation
,
and
to
captivate
it self
to
the
Authority
of
God
in
His
Word
;
and
withall
to
make
it
appear
to
the
Adversaries
of
the
Gospel
,
that
Faith
does
not
oppose
Reason
;
indeed
the
way
of
Faith
is
a
far
more
compendious
way
,
longum
iter
per
rationem
,
breve
per
fidem
;
That
which
Reason
would
have
been
sweating
for
these
many
years
,
Faith
sups
up
the
very
quintessence
of
it
in
a
moment
;
God
hath
chosen
this
way
of
Faith
,
that
he
may
stain
the
pride
and
glory
of
Man
;
that
he
may
confound
the
wisdom
of
the
flesh
,
and
maintain
in
Man
great
apprehensions
of
Himself
,
of
His
Divine
Revelations
,
Truth
and
Goodness
;
and
keep
the
Creature
in
a
continual
posture
of
dependency
upon
Himself
,
and
humble
submission
to
His
own
Testimony
and
Authority
.
Fourthly
,
The
Light
of
Reason
is
lumen
Ascendens
,
an
Ascendant
light
:
Reason
is
soon
weary
with
fluttering
up
and
down
among
the
Creatures
and
perishing
things
of
this
life
;
this
Candle
doth
but
waste
it self
to
no
purpose
,
in
searching
for
true
happiness
here
below
;
after
a
diligent
search
,
your
own
Reason
will
tell
you
,
that
the
summum
bonum
,
the
chiefest
good
,
lies
not
in
the
riches
,
honours
,
pleasures
,
of
this
world
,
no
nor
in
moral
virtues
and
excellencies
;
though
some
Men
far
above
others
have
snuffed
their
Candles
with
more
care
and
exactness
,
by
improving
their
intellectuals
,
and
refining
their
morals
,
yet
at
length
they
sadly
perceiv'd
,
that
when
their
Candles
were
at
the
brightest
they
burnt
but
dimly
and
blewly
,
and
that
for
all
their
snuffing
they
would
relapse
again
into
their
former
dimness
and
obscurity
.
The
Improvements
of
Nature
and
Reason
will
never
make
a
Man
perfectly
happy
:
This
Candle
of
the
Lord
would
flame
and
ascend
upward
towards
Heaven
,
but
is
much
weakened
and
darkned
by
lusts
and
passions
,
so
that
it
cannot
mount
up
to
God
,
and
attain
that
glorious
end
and
reward
which
is
the
happiness
of
Man
;
Natures
eye
cannot
see
it
,
Natures
hand
cannot
reach
it
,
nor
is
there
any
natural
power
or
operation
proportioned
to
such
a
high
transcendent
Object
,
as
the
Blessed
Face
of
God
in
Glory
:
And
therefore
the
Nature
and
Reason
of
Man
must
be
advanc'd
above
it self
by
a
supernaturale
Auxilium
,
before
it
can
be
bless'd
with
so
great
a
perfection
,
as
to
arrive
to
the
full
end
of
its
being
;
nay
God
Himself
(
O
wonderful
Mystery
!
)
was
pleased
to
assume
the
Nature
of
Man
,
that
He
might
make
it
more
capable
of
this
perfection
,
and
by
a
strict
Love-knot
and
union
make
it
partaker
of
the
Divine
Nature
.
CHAP.
IV.
Shewing
that
the
best
Heathen
Philosophers
were
sensible
of
great
defects
in
Nature
and
Reason
.
THough
the
Heathen
Philosophers
and
Moralists
generally
did
ascribe
too
much
to
the
Light
of
Nature
and
Reason
,
yet
the
wisest
of
them
(
after
long
experience
)
were
sadly
sensible
,
that
this
Candle
at
the
best
,
after
all
their
snuffing
,
did
burn
but
dim
.
Socrates
(
than
whom
there
was
not
a
more
prudent
virtuous
man
amongst
the
Heathens
)
doth
so
far
complain
of
the
weakness
of
his
Candle-light
,
i.
e.
his
Intellectuals
,
as
that
he
tells
us
his
lamp
would
shew
him
nothing
but
his
own
darkness
and
ignorance
:
This
only
he
knew
,
that
he
was
ignorant
and
knew
nothing
.
Other
Philosophers
besides
him
were
deeply
sensible
of
,
and
groaned
under
these
great
decays
and
imperfections
of
natural
light
and
reason
:
You
may
hear
them
often
complaining
of
a
defluvium
pennarum
,
that
the
wings
of
the
Soul
flag
,
and
many
of
the
feathers
drop
away
:
One
will
tell
you
,
that
his
head
his
understanding
akes
;
another
,
that
his
eye
his
reason
is
dimm'd
;
a
third
,
that
his
Soul
trembles
with
doubts
and
uncertainties
.
As
you
heard
Socrates
,
the
Master
and
the
wisest
man
in
Greece
,
complaining
of
the
languishings
and
faintings
of
natural
light
and
reason
;
so
you
may
see
Plato
,
his
Scholar
,
sitting
down
by
the
waters
of
Lethe
,
and
weeping
because
he
could
not
remember
his
former
notions
:
You
may
likewise
hear
Aristotle
,
another
of
his
Scholars
,
bewailing
his
condition
,
that
his
Abrasa
tabula
hath
so
few
and
such
imperfect
impressions
upon
it
,
and
that
his
Intellectuals
are
at
so
low
an
ebb
,
that
the
motions
of
Euripus
will
pose
and
nonplus
him
.
And
as
for
Zeno
,
Epictetus
,
and
other
famous
Philosophers
,
they
confess
ingeniously
,
that
they
had
not
the
right
apprehension
of
things
,
and
that
they
were
intangled
with
a
spurious
and
adulterate
kind
of
reason
,
instead
of
that
which
is
called
right
reason
.
If
you
cast
your
Eye
upon
the
most
Eagle
eyed
Naturalist
,
you
will
see
him
puzzled
with
an
occult
quality
;
if
you
take
a
view
of
the
exactest
Moralist
,
you
will
find
him
bewildred
,
and
at
a
great
loss
in
his
Morals
,
not
being
able
to
attain
to
true
peace
and
rest
in
his
Soul
by
all
these
Virtues
.
Shall
these
moral
Heathens
complain
of
their
great
defects
and
behindments
,
and
shall
Christians
pride
themselves
in
their
natural
or
moral
improvements
,
and
set
up
the
light
and
power
of
Nature
and
Reason
,
as
much
or
more
than
the
light
and
power
of
Grace
and
Divine
Revelation
?
How
unbecoming
!
how
unsutable
is
this
to
the
glorious
Gospel
of
Christ
,
which
clearly
sets
forth
the
corruption
of
Nature
,
the
natural
man's
subjection
to
Sin
and
Satan
,
and
the
Curse
of
the
Law
;
and
an
absolute
necessity
of
the
new
birth
and
regeneration
!
Let
not
this
Candle
therefore
,
which
burns
but
dim
,
aspire
so
high
,
as
to
make
it self
equal
with
the
Sun
:
Salomon
himself
,
who
had
made
many
discoveries
with
this
Candle
of
the
Lord
,
and
had
thereby
search'd
into
the
several
veins
of
Knowledge
,
into
the
hid
Treasures
of
Wisdom
,
into
the
depths
of
State
Affairs
,
and
into
the
bowels
and
mysteries
of
Nature
,
yet
after
much
searching
,
and
a
diligent
improvement
of
his
intellectual
lamp
,
he
could
not
find
the
chiefest
good
in
any
of
these
,
or
in
all
of
them
put
together
;
but
as
a
man
sufficiently
wearied
and
tired
out
,
you
may
hear
him
complain
,
that
all
is
vanity
and
vexation
of
spirit
,
and
that
there
is
no
true
rest
in
any
thing
under
the
Sun
.
CHAP.
V.
Of
them
that
give
too
little
to
the
light
of
Reason
.
SOme
are
so
strangely
prejudic'd
against
reason
without
reason
,
that
they
would
have
no
use
at
all
made
of
it
in
Religious
Concerns
,
but
utterly
exclude
it
out
of
the
Church
of
God
:
Now
this
is
an
extreme
which
we
should
avoid
,
and
pray
to
be
delivered
from
such
unreasonable
absurd
men
,
as
will
not
in
the
least
hearken
to
reason
,
but
fill
our
ears
with
noise
and
clamour
to
no
purpose
,
2
Thess.
3.2
.
First
,
Those
are
to
be
blamed
that
cannot
endure
the
name
of
reason
in
Discourses
of
Religion
:
If
you
offer
to
make
a
Syllogism
,
or
a
rational
Discourse
,
they
will
presently
fall
fowl
upon
you
,
and
cry
it
down
as
carnal
reasoning
:
If
one
man
speak
or
write
more
reason
than
another
,
if
it
cross
some
mens
humours
and
interests
,
he
shall
be
term'd
a
Prudentialist
,
if
not
a
Conjurer
or
Magician
:
He
must
needs
be
a
dangerous
man
,
if
he
have
better
Intellectuals
,
and
more
wisdom
and
understanding
than
others
in
matters
Civil
and
Religious
.
Secondly
,
Such
as
wholly
relye
upon
dreams
and
enthusiasms
,
are
Enemies
to
Reason
,
and
renounce
their
Intellectuals
and
Understandings
:
Do
they
pretend
to
the
Spirit
of
God!
let
them
know
that
this
Spirit
is
a
sober
wise
and
serious
Spirit
,
and
doth
not
destroy
the
use
of
Reason
,
but
elevateth
and
raiseth
up
the
rational
faculties
to
a
higher
pitch
,
than
meer
Nature
can
mount
up
to
,
in
His
service
.
It
hath
been
truly
observed
,
both
by
the
Ancient
Fathers
and
our
Modern
Writers
,
as
a
characteristical
difference
between
the
true
prophetical
Spirit
and
the
false
and
counterfeit
,
that
the
one
leaves
men
in
the
free
use
and
exercise
of
their
reason
and
faculties
,
but
the
other
fills
and
distracts
them
with
pannick
fears
,
tremblings
,
and
consternations
,
both
of
body
and
mind
.
Epiphanius
,
and
others
,
discovering
the
folly
and
madness
of
Montanus
and
his
followers
,
gives
this
reason
why
they
could
be
no
true
Prophets
;
because
in
those
that
are
so
,
there
is
a
great
consistency
of
sense
,
reason
,
and
discourse
:
The
true
Prophet
(
say
they
)
had
always
the
free
use
of
his
reason
and
faculties
,
and
spake
from
the
Spirit
of
God
with
consistency
and
coherence
of
discourse
;
whereas
it
was
quite
otherwise
with
the
Monatanists
,
they
were
always
trembling
both
in
body
and
mind
,
and
used
no
consequence
of
reason
in
discourse
;
their
words
had
no
proper
sense
,
but
were
all
dark
,
intricate
,
and
obscure
.
Thirdly
,
Those
also
are
upon
this
extreme
that
hold
an
Annihilation
or
destruction
of
the
Faculties
of
the
Soul
in
the
new
spiritual
Birth
and
Regeneration
,
as
if
there
were
a
new
will
and
understanding
,
not
only
for
quality
but
for
substance
,
infused
into
us
,
which
is
to
take
away
our
reason
and
unman
us
.
If
there
be
any
so
absurd
and
irrational
,
as
would
perswade
us
wholly
to
lay
aside
our
reasons
,
judgments
,
and
understandings
,
in
matters
of
Religion
,
and
not
to
make
use
of
,
or
ingage
any
of
these
in
our
Inquiries
after
things
of
a
spiritual
and
supernatural
concernment
:
This
is
in
effect
to
render
us
Bruitish
,
and
to
extinguish
that
Candle
which
the
Lord
hath
set
up
in
our
Souls
,
wherewith
we
ought
to
search
and
try
Spirits
and
Doctrines
,
being
enabled
thereunto
by
the
Spirit
of
God
,
which
reneweth
,
strengthneth
and
raiseth
the
Rational
faculties
of
Man's
Soul
,
but
doth
not
destroy
them
.
Fourthly
,
When
Christians
are
members
of
a
particular
Society
,
and
will
not
be
regulated
by
Reason
in
thing
that
are
not
contrary
to
the
Word
of
God
,
but
are
led
more
by
humour
and
faction
,
or
by
a
worldly
Interest
,
than
by
Judgment
and
Reason
;
when
young
men
despise
the
grave
reasons
of
those
that
are
antient
,
and
experienced
in
the
ways
of
God
;
and
when
private
Christians
will
not
be
swayed
by
the
weighty
reasons
of
their
Pastors
and
Church-Officers
as
to
Civil
circumstances
,
order
and
decency
,
in
reference
to
the
Worship
of
God
;
but
are
fierce
and
heady
,
and
disorderly
in
their
actions
and
proceedings
,
and
will
give
no
reason
thereof
,
but
their
own
Will
and
Humor
;
Truly
this
is
irrational
,
and
tends
to
confusion
;
this
is
not
to
act
like
sober
understanding
Christians
,
nor
will
it
bring
Honour
to
,
but
Contempt
upon
the
ways
and
Worship
of
God
.
And
as
for
those
persons
,
whatever
they
be
that
will
take
upon
them
to
determine
Religious
or
Ecclesiastical
matters
that
are
in
Controversie
,
and
thereby
impose
upon
their
Brethren
without
giving
sufficient
grounds
and
Reasons
of
their
Judgment
and
Opinion
;
what
do
they
do
in
effect
but
blindfold
us
,
and
bid
us
lay
aside
our
Reason
and
Understanding
,
that
we
may
yield
implicit
obedience
to
their
partial
dictates
and
determinations
?
No
man's
Opinion
in
things
of
this
nature
should
signifie
any
more
to
us
than
the
Reasons
whereby
he
confirms
it
,
I
speak
as
to
wise
men
(
saith
the
Apostle
)
Judge
ye
what
I
say
,
1
Cor.
10.15
.
Every
Party
in
Religion
(
however
distinguish'd
)
when
they
have
gain'd
a
considerable
Reputation
amongst
men
,
either
for
their
Piety
,
or
Learning
,
or
Worldly
Interest
,
are
too
apt
to
run
into
these
unbrotherly
irrational
Impositions
,
which
perhaps
they
have
severely
Condemned
in
others
.
If
it
be
expected
from
the
Magistrate
,
that
in
these
matters
he
should
give
a
Reason
of
his
Commands
and
Injunctions
,
how
much
more
should
it
be
expected
from
them
that
have
not
such
Authority
,
nor
are
they
in
such
a
Publick
Capacity
to
impose
upon
others
!
CHAP.
VI.
Of
those
that
ascribe
too
much
to
Reason
.
AS
there
are
some
that
derogate
from
,
so
there
are
others
that
magnifie
too
much
,
and
even
Idolize
the
light
and
power
of
Nature
and
Reason
,
and
so
make
shipwrack
of
Faith
and
the
Gospel
;
when
they
will
have
us
believe
no
more
in
Divine
matters
than
we
can
Comprehend
by
our
weak
depraved
Reason
;
hereupon
the
proud
Socinians
deny
and
reject
many
Articles
of
the
Christian
Faith
,
because
(
as
they
conceive
)
they
are
contrary
to
Reason
:
The
Doctrine
of
three
Persons
in
one
Essence
,
of
the
two
Natures
in
the
one
Person
of
Christ
;
the
Satisfaction
of
Christ
,
and
his
meriting
Eternal
life
and
glory
for
us
;
the
doctrine
of
Original
Sin
,
and
of
Predestination
,
especially
God's
decree
touching
Reprobation
,
are
all
rejected
by
them
as
being
contrary
to
reason
:
What
a
horrid
saying
was
that
of
a
Socinian
in
Forein
parts
,
That
if
the
Eternal
Godhead
and
Satisfaction
of
Christ
were
asserted
in
Scripture
(
as
indeed
they
are
)
yet
he
would
not
believe
them
because
they
are
against
reason
,
that
is
,
against
his
corrupt
Reason
and
vain
Imagination
:
And
a
late
Writer
of
our
own
Nation
is
so
bold
and
daring
as
to
tell
us
in
a
voluminous
Book
of
his
,
That
in
case
any
such
assurance
of
the
unchangeableness
of
God's
love
(
as
we
maintain
according
to
the
Scriptures
)
were
to
be
found
or
could
regularly
be
deduced
from
the
Scriptures
,
it
were
a
just
ground
to
any
Intelligent
and
Considering
man
to
question
their
Authority
,
and
whether
they
were
from
God
or
no.
This
is
plain
dealing
;
the
divine
Authority
of
the
sacred
Scriptures
must
depend
upon
their
reason
or
opinion
;
so
far
as
they
can
comprehend
by
their
reason
the
great
and
glorious
Mysteries
of
the
Gospel
to
be
agreeable
to
Reason
,
neither
above
it
nor
contrary
to
it
,
so
far
they
will
embrace
the
Gospel
;
but
if
they
find
it
otherwise
,
they
are
then
in
a
ready
posture
to
esteem
it
no
better
than
a
Fable
,
as
that
wicked
Pope
said
:
No
marvel
indeed
if
the
Heathen
Philosophers
,
especially
the
Stoicks
,
adore
and
idolize
the
supposed
power
and
excellency
of
Nature
and
Reason
,
by
their
Rhetorical
Hyperbolical
praises
;
when
as
those
that
live
under
the
sun-shine
of
the
Gospel
are
so
apt
to
fall
into
the
same
Errour
,
and
to
attribute
that
to
Nature
,
which
is
only
due
to
the
Grace
and
Spirit
of
God
.
What
doth
Pelagius
and
his
followers
(
whereof
there
are
too
many
in
our
days
)
but
take
the
Crown
from
Christ
and
set
it
upon
Natures
head
,
and
place
the
Creature
in
the
Throne
of
God
and
grace
.
A
Learned
man
[
(d)
](B09989-e21220-b)
(d)
Ger.
Vossius
Histor.
Pelag.
gives
us
this
brief
Character
of
Pelagius
;
That
he
was
Humani
Arbitrii
decomptor
,
&
divinae
Gratiae
contemptor
;
a
trimmer
of
Nature
,
and
a
contemner
of
Grace
.
All
men
are
born
Pelagians
,
Nature
is
predominant
in
them
,
and
will
not
easily
subordinate
it self
to
a
principle
of
Grace
or
that
which
is
supernatural
;
and
therefore
this
Doctrine
spreads
far
and
near
,
as
Bradwardine
complains
in
his
time
,
Totus
penè
mundus
post
Pelagium
abiit
in
errorem
:
And
yet
Pelagius
though
he
was
such
an
admirer
of
the
power
of
Nature
and
Reason
,
did
not
altogether
deny
the
assistance
of
Grace
in
the
point
of
Conversion
and
Salvation
no
more
than
others
,
who
yet
at
this
day
ascribe
too
much
to
Nature
and
Reason
:
For
first
,
he
acknowledged
the
Assistance
of
Grace
necessary
for
enlightning
the
Understanding
;
yea
secondly
,
for
exciting
the
Will
to
determine
it self
;
but
thirdly
,
he
would
never
acknowledge
the
supernatural
efficacy
of
the
Grace
of
God
upon
the
Will
of
Man
,
so
as
to
give
it
a
new
and
spiritual
power
and
principle
,
and
likewise
the
Acting
of
that
power
towards
God
,
who
gives
us
both
to
will
and
to
do
of
his
good
pleasure
,
Phil.
2.13
.
This
he
always
bogled
at
,
as
being
unwilling
to
Captivate
Nature
and
Reason
to
the
efficacious
Grace
of
God
in
the
Gospel
;
and
so
under
a
specious
presence
of
the
assistance
of
Grace
he
advanc'd
the
natural
power
and
reason
of
man
,
and
changed
grace
into
nature
;
as
if
there
were
nothing
supernatural
in
the
work
of
Conversion
:
Sub
laude
naturae
latent
inimici
gratiae
.
If
it
be
by
Grace
(
saith
the
Apostle
Rom.
11.6
.
)
then
it
is
no
more
of
work
,
otherwise
Grace
is
no
more
grace
:
But
if
it
be
of
works
,
then
is
it
no
more
grace
;
otherwise
work
is
no
more
work
:
Nature
and
Grace
,
Reason
and
Faith
must
not
be
thus
mingled
and
jumbled
together
;
for
it
is
not
grace
indeed
unless
it
be
every
way
pure
and
free
Grace
.
Those
that
tell
us
with
ignorance
and
boldness
enough
,
That
the
Improvement
of
nature
and
reason
may
merit
grace
and
glory
,
may
as
well
tell
us
(
if
they
please
)
That
a
small
Candle
by
its
shining
may
merit
to
be
a
Star
,
yea
to
be
a
Sun
:
Nor
is
nature
(
as
much
as
it
is
exalted
by
some
men
)
always
constant
to
its
own
light
and
professed
rules
and
principles
;
which
evidently
appears
by
the
practice
of
some
darlings
of
nature
,
whilst
they
have
run
into
some
unnatural
vices
that
were
the
very
blushes
of
nature
.
And
if
nature
cannot
tell
how
to
live
upon
Earth
,
surely
it
will
never
be
able
by
any
of
its
own
Improvements
to
climb
up
to
Heaven
.
CHAP.
VII
.
Of
the
use
of
humane
Reason
in
Civil
Government
and
affairs
.
ALthough
the
wings
of
Reason
be
so
clipt
,
that
she
cannot
mount
up
to
Heaven
,
yet
she
is
of
excellent
use
in
Civil
matters
and
the
affairs
of
this
life
:
Those
men
that
are
most
rational
,
and
abound
most
in
moral
wisdom
and
experience
,
if
withall
they
are
piously
and
religiously
affected
,
(
for
't
is
Religion
that
crowns
all
Moral
virtues
)
are
most
fit
to
be
Law-makers
,
and
to
govern
and
manage
affairs
under
him
who
is
supreme
Governour
and
King
of
Saints
and
Nations
:
Laws
are
given
to
rational
Creatures
,
and
are
founded
in
Intellectuals
;
such
only
as
are
endued
with
reason
are
capable
of
Laws
and
Government
:
What
is
a
Law
but
a
rational
restraint
and
limitation
of
absolute
liberty
?
The
more
reason
there
is
in
a
Law
the
better
it
is
:
Even
the
law
of
Nature
,
that
universal
Law
which
commands
all
Nations
and
Creatures
is
built
upon
reason
;
yea
reason
it self
is
that
fixt
and
unshaken
Law
which
is
not
written
in
perishing
Paper
by
the
hand
or
pen
of
a
Creature
,
nor
graven
like
a
dead
letter
upon
decaying
Pillars
,
but
written
with
the
point
of
a
Diamond
,
nay
with
the
finger
of
God
himself
in
the
Heart
of
Man
.
First
,
Then
,
those
persons
that
have
most
Reason
and
Judgment
,
and
excel
others
in
moral
virtues
are
best
able
to
devise
and
constitute
Laws
for
governing
the
Community
,
and
for
the
benefit
of
the
Publick
;
Lex
est
ordinatio
rationis
ad
bonum
commune
,
&c.
Every
law
ought
to
be
a
rational
Constitution
for
advancing
the
publick
good
.
Law-givers
should
be
men
of
the
most
sober
rational
Judgments
and
of
most
Publick
spirits
,
that
so
their
laws
may
be
as
a
staff
for
the
Commonwealth
to
rest
upon
,
and
not
like
thorns
and
briers
to
pierce
it
through
:
Laws
should
be
cords
of
love
,
not
nets
and
snares
;
and
those
are
the
best
laws
which
come
nearest
the
Law
of
God
himself
,
and
are
participations
of
that
Eternal
unerring
Law
.
Aristotle
speaks
well
and
wisely
upon
this
subject
;
A
Law
(
saith
he
,
speaking
of
such
as
flow
from
right
reason
)
is
a
pure
Intellect
,
a
Judgment
without
disordered
affections
;
't
is
impartial
,
and
makes
no
fractions
;
it
cannot
be
bribed
,
though
a
Judge
may
:
If
you
be
to
take
Physick
,
then
indeed
't
is
ill
being
determined
by
a
Book
,
't
is
dangerous
taking
a
printed
Recipe
;
in
this
case
you
had
better
leave
it
to
the
breast
of
the
Physician
,
and
to
his
skill
and
advice
who
minds
your
health
and
welfare
,
as
being
most
for
his
gain
and
credit
:
But
in
point
of
Justice
the
case
is
very
different
;
here
you
had
better
depend
upon
a
standing
rule
than
leave
it
to
the
arbitrary
power
of
a
Judge
,
who
if
left
to
himself
is
apt
to
be
swayed
and
byassed
by
several
Interests
and
Engagements
which
may
incline
him
to
one
more
than
another
:
Nay
,
now
that
there
are
fixed
Rules
and
standing
Laws
which
we
may
have
recourse
unto
,
yet
there
is
too
much
partiality
in
the
interpretation
and
application
of
them
;
how
much
more
would
it
be
so
,
if
there
were
no
fixed
Rule
at
all
?
Wise
men
and
not
fools
,
grave
antient
discreet
persons
,
and
not
young
green-heads
that
have
little
understanding
or
experience
are
most
fit
to
make
Laws
for
others
:
When
young
men
make
Laws
for
old
men
,
and
not
old
men
for
young
men
,
this
is
exceeding
absurd
and
preposterous
.
A
wise
man
ruleth
himself
according
to
Reason
in
all
his
actions
,
and
therefore
is
not
much
moved
or
discomposed
by
sudden
changes
,
for
reason
is
always
peaceable
and
quiet
;
Nulla
placidior
quies
nisi
quam
ratio
composuit
,
No
rest
more
pleasing
than
that
which
reason
hath
setled
:
But
the
fool
suffereth
himself
to
be
transported
and
carried
to
and
fro
by
his
own
passion
and
partiality
,
and
is
never
at
rest
,
but
always
changing
,
mending
,
readvising
,
fickle
and
inconstant
in
his
resolutions
and
actions
;
and
therefore
a
very
unfit
man
to
be
a
Law-maker
.
Secondly
As
the
most
rational
men
,
who
are
guided
by
reason
and
not
by
passion
,
are
most
fit
to
make
Laws
,
so
they
are
of
best
capacity
to
exercise
and
administer
the
Laws
and
Government
:
It
cannot
sink
into
my
mind
after
serious
consideration
,
that
persons
of
weak
parts
,
and
of
little
or
no
experience
(
if
judged
to
be
godly
)
are
more
fit
to
manage
matters
of
Civil
government
than
others
that
are
far
more
rational
and
prudent
,
who
yet
are
not
thought
to
be
truly
godly
,
but
only
morally
virtuous
and
free
from
open
prophaneness
:
I
am
far
from
approving
of
this
State-heresie
;
especially
considering
how
partial
even
godly
men
as
we
look
upon
them
,
are
in
their
judgments
and
affections
,
and
how
much
they
are
divided
into
Factions
and
Parties
,
having
a
great
deal
of
tenderness
and
charity
towards
those
of
their
own
Opinion
,
but
very
little
towards
others
;
that
will
not
cry
up
and
cry
down
those
persons
and
things
which
are
either
much
admired
or
contemned
by
themselves
;
whereas
a
just
,
rational
,
moral
man
will
be
upright
and
impartial
in
the
administration
of
Government
and
in
ways
of
Justice
,
and
will
do
to
others
as
he
would
be
done
unto
himself
;
which
as
it
is
agreeable
to
the
Law
of
God
,
so
it
accords
with
the
rule
of
Reason
and
the
law
of
Nature
;
the
radical
Principles
and
Maxims
of
which
law
are
such
as
these
,
Bonum
est
appetendum
,
malum
est
fugiendum
;
Beatitudo
est
quaerenda
;
Quod
tibi
fieri
non
vis
alteri
ne
feceris
It
was
observed
of
Aristides
a
Heathen
,
but
yet
a
moral
just
wise
man
,
that
it
was
as
easie
to
turn
the
Sun
out
of
its
course
,
as
him
from
doing
Justice
.
And
Solon
the
wise
Legislator
being
asked
what
City
he
thought
to
be
best
govern'd
,
answered
,
That
City
where
such
as
receive
no
wrong
,
do
as
earnestly
defend
others
to
whom
wrong
is
offered
,
as
if
wrong
were
offered
to
themselves
.
Certainly
it
is
a
great
priviledge
to
be
governed
by
rational
wise
persons
,
and
not
by
fools
and
Children
.
How
much
better
is
wisdom
(
saith
Salomon
)
than
Gold
,
and
understanding
than
Silver
,
Prov.
16.16
.
Wisdom
is
better
than
strength
or
weapons
of
War
:
The
words
of
wise
men
are
heard
in
quiet
more
than
the
cry
of
him
that
ruleth
among
fools
,
Eccles.
9.16
,
17
,
18.
Where
wisdom
is
(
saith
the
Philosopher
)
it
measureth
all
things
by
the
rule
of
reason
,
and
will
do
nothing
but
that
which
is
honest
and
good
;
and
such
a
prudent
rational
person
as
can
rule
and
govern
his
own
spirit
,
is
much
better
than
he
that
taketh
a
City
,
and
is
most
fit
to
govern
others
,
Prov.
16.32
.
This
virtue
and
endowment
of
Moral
prudence
is
of
such
weight
and
necessity
,
that
alone
and
of
it self
it
can
do
much
,
and
without
it
in
matters
of
Government
strength
and
riches
signifie
little
or
nothing
;
strength
void
of
counsel
falleth
to
ruine
,
even
of
it self
:
One
wise
head
,
and
much
more
many
wise
heads
(
as
should
be
in
a
Senate
or
Parliament
)
overcomes
the
hands
of
many
:
And
those
things
that
are
made
crooked
by
power
and
force
mis-employed
,
are
rectified
and
made
straight
by
reason
and
Counsel
,
rightly
weighing
the
disposition
of
the
People
,
and
what
is
practicable
as
to
time
,
place
,
persons
;
and
other
circumstances
.
Noscenda
natura
vulgi
est
(
saith
Seneca
)
&
quibus
modis
temperantur
habeatur
;
The
nature
and
disposition
of
the
people
is
to
be
prudently
observed
,
and
by
what
means
they
may
be
temperately
ruled
,
otherwise
there
can
be
no
rational
consistency
of
Government
.
The
wisest
men
that
ever
treated
of
Civil
Governments
,
have
taught
us
that
a
State
or
City
where
moral
virtue
and
prudence
is
banished
,
and
vice
and
prophaneness
encouraged
,
cannot
long
continue
and
prosper
;
and
that
it
is
much
better
,
and
more
rational
to
gain
the
love
and
good
will
of
the
People
by
making
wholesom
Laws
,
and
by
the
exercise
of
wisdom
and
clemency
,
which
usually
confirmeth
and
assureth
the
State
,
than
to
keep
them
in
awe
by
rigour
and
severity
:
Although
in
some
Cases
and
at
some
times
there
is
more
need
of
severity
,
(
whereof
the
most
rational
experienced
persons
are
best
able
to
judge
)
Firmissimum
id
Imperium
,
quo
obedientes
gaudent
,
(
saith
the
wise
Historian
[
(e)
](B09989-e22440-b)
(e)
Tit.
Liv.
Dec.
)
That
Empire
is
most
firm
where
the
Subjects
so
obey
,
as
that
they
rejoyce
.
Nor
must
we
judge
of
the
reason
and
wisdom
of
Counsels
,
or
of
the
sufficiency
and
capacity
of
Persons
by
Success
and
Events
,
which
oftentimes
fall
out
alike
to
wise
men
and
fools
,
nay
,
the
latter
sometimes
have
more
success
in
their
heady
unadvised
Enterprizes
,
than
the
former
in
their
discreet
and
prudent
Counsels
.
(
Eccl.
9.2
.
)
And
therefore
it
was
a
wise
Answer
that
was
given
to
some
persons
that
marvelled
and
were
astonish'd
at
the
ill
success
of
their
Business
,
considering
with
how
wise
and
mature
deliberation
it
was
undertaken
;
that
they
were
Masters
of
their
deliberations
,
but
not
of
the
success
of
their
affairs
,
for
that
was
in
the
power
of
the
Supreme
Cause
and
Being
,
which
seems
to
sport
it self
with
all
our
fairest
Designments
and
Counsels
,
overthrowing
in
a
moment
that
which
hath
been
for
a
long
time
projected
and
deliberated
,
and
in
outward
appearance
strongly
fortified
as
to
future
Events
.
CHAP.
VIII
.
Of
the
Exercise
of
Reason
and
humane
Prudence
in
Church
matters
.
LEt
it
be
granted
that
the
Essentials
of
Worship
and
Church
Government
are
Jure
divino
,
and
may
be
evinc'd
and
demonstrated
from
Scripture
,
yet
doubtless
as
to
the
outward
Exercise
and
Administration
thereof
,
the
Light
of
Reason
and
Moral
Prudence
is
of
excellent
use
;
if
we
will
so
manage
matters
in
the
Church
of
God
as
to
honour
the
Christian
Religion
,
and
derive
a
due
Reverence
thereunto
:
And
indeed
whatever
the
several
Parties
pretend
,
(
as
they
are
now
distinguish'd
by
several
names
,
which
is
a
thing
to
be
much
lamented
)
yet
all
of
them
make
use
of
Reason
and
humane
Prudence
in
one
kind
or
other
in
their
several
Church
Administrations
,
though
some
more
and
others
less
,
according
to
their
capacities
.
The
Light
of
Nature
and
Reason
,
if
attended
to
and
improved
by
those
that
are
members
of
Churches
and
Christian
Societies
,
will
teach
them
to
walk
orderly
,
and
to
maintain
Peace
and
Unity
,
yea
in
many
respects
it
will
be
exceeding
helpful
unto
them
.
First
,
Reason
it self
will
suggest
unto
us
,
[
(f)
](B09989-e22730-b)
(f)
Dr.
Stilling-fleet
his
Irenicum
.
That
there
must
be
a
Society
and
joining
together
for
the
visible
Worship
of
God
:
Gen.
4.26
.
As
the
number
of
Men
increas'd
,
so
they
grew
into
Societies
that
they
might
more
conveniently
worship
the
Lord
;
all
men
generally
agreeing
in
some
kind
of
Worship
,
though
differing
as
to
the
manner
and
object
of
it
.
The
very
Heathens
had
this
from
the
Light
and
Law
of
Nature
,
that
they
look'd
on
a
peculiar
distinct
Society
as
necessary
for
the
Worship
and
Honour
of
that
Deity
which
they
served
:
They
did
not
only
consider
themselves
in
a
private
personal
relation
and
capacity
,
but
as
members
of
a
Society
,
engaged
to
attend
on
the
Worship
of
God
in
that
Society
:
And
indeed
Man
is
a
sociable
creature
,
who
loves
to
joyn
and
associate
himself
with
those
of
his
own
kind
;
if
he
had
all
other
Comforts
of
life
,
and
wanted
Society
,
he
would
think
himself
miserable
:
This
sociableness
of
Man's
nature
is
much
improved
by
Religion
,
which
is
that
strong
ligament
that
knits
and
joyns
Societies
together
,
and
without
which
no
Commonwealth
can
long
subsist
.
Reason
and
Experience
tells
us
that
Religion
hath
had
and
still
hath
a
very
great
Influence
upon
all
Societies
and
Governments
;
and
from
the
Light
of
Reason
we
may
gather
that
the
more
God
is
worshipped
in
Societies
,
the
greater
honour
redounds
unto
Him
,
and
certainly
we
should
worship
God
in
such
a
way
as
makes
most
for
His
honour
and
glory
.
Secondly
,
Reason
will
also
tell
us
,
that
Societies
for
the
Worship
of
God
should
be
maintain'd
and
govern'd
in
the
most
convenient
manner
,
so
as
Truth
,
and
Peace
,
and
Order
may
be
preserved
:
There
must
be
some
distinction
of
persons
,
and
a
superiority
of
Power
and
Order
placed
in
some
persons
over
others
in
a
Society
,
or
else
it
cannot
long
subsist
or
be
maintain'd
in
peace
.
Though
the
form
of
Church
Government
,
and
the
manner
of
Investing
Church
Governors
in
and
with
their
Authority
be
not
determined
by
the
Light
of
Reason
and
Law
of
Nature
,
yet
that
there
should
be
a
governing
Power
in
a
Society
for
the
preservation
of
it
,
is
a
dictate
of
the
Law
of
Nature
;
if
all
be
Rulers
then
every
man
is
sui
juris
and
none
will
obey
,
and
so
there
can
be
no
Society
,
no
Order
,
no
Government
;
forasmuch
as
there
is
no
subordination
,
no
superiority
nor
inferiority
,
all
being
equals
.
In
all
Societies
,
Civil
,
Military
,
Ecclesiastical
,
yea
in
Families
which
are
the
smallest
Societies
,
there
are
Governours
and
governed
,
Rulers
and
ruled
;
where
every
one
is
a
Governour
there
can
be
no
Government
,
and
where
every
one
is
a
Ruler
there
can
be
no
Order
,
but
Confusion
;
and
therefore
in
every
Society
that
is
regulated
by
Reason
,
as
there
are
some
to
rule
,
so
there
are
others
to
obey
:
And
thus
it
is
in
Religious
Societies
,
for
God
is
the
God
of
Order
,
and
not
of
Confusion
in
his
Churches
.
Are
all
Apostles
,
are
all
Prophets
,
are
all
Teachers
,
are
all
Governours
!
If
the
whole
Body
were
an
Eye
,
where
were
the
hearing
!
if
the
whole
were
hearing
,
where
were
the
smelling
!
But
God
hath
set
the
several
members
every
one
in
their
places
in
the
Body
or
Society
,
even
as
it
pleased
him
.
1
Cor.
12.17
,
18
,
29.
1
Cor.
14.33
.
Thirdly
,
The
Light
of
Reason
will
also
convince
us
,
That
the
persons
employed
in
the
immediate
Service
and
Worship
of
God
(
who
administer
Holy
things
to
us
,
and
are
entrusted
with
the
power
of
Office
for
governing
the
Society
)
should
have
respect
and
reverence
,
yea
and
maintenance
too
rendered
unto
them
by
the
members
of
the
Society
answerable
to
the
nature
of
their
Employment
:
This
has
been
generally
practised
in
all
Nations
and
Countries
where
there
has
beeen
any
appearance
of
the
face
of
Religion
;
and
may
it
not
be
feared
,
that
even
the
Turks
and
Heathens
(
many
of
which
do
exceedingly
reverence
and
honour
those
that
administer
their
religious
Rites
and
Service
)
will
rise
up
in
judgment
against
many
forward
Professors
of
the
Gospel
,
who
do
on
the
other
side
as
much
contemn
and
despise
their
Ministers
,
affording
them
neither
countenance
nor
maintenance
;
which
is
quite
contrary
to
the
Light
of
Nature
and
Reason
,
whilst
they
pretend
to
the
Light
of
the
Gospel
and
supernatural
Revelation
:
The
Apostle
plainly
shews
even
by
Arguments
taken
from
the
Light
of
Nature
,
1
Cor.
9.7
.
that
the
Ministers
of
the
Gospel
who
labour
in
the
Lord's
Vineyard
should
have
due
maintenance
and
encouragement
.
As
Tyranny
in
Church
Officers
is
dangerous
and
destructive
on
the
one
hand
,
swallowing
up
the
liberties
of
Christian
Societies
,
so
a
Contemptible
mendicant
Ministry
,
such
a
Ministry
as
is
enslaved
to
the
dictates
and
humours
of
the
People
is
as
dangerous
and
destructive
(
if
not
more
dangerous
and
destructive
)
to
Religion
on
the
other
hand
,
as
our
own
reason
and
daily
experience
will
tell
us
.
Fourthly
,
Societies
for
the
solemn
Worship
of
God
,
being
agreeable
to
the
Light
of
Nature
and
Reason
,
as
well
as
to
the
Holy
Scriptures
,
we
may
hence
gather
that
every
Christian
is
under
an
Obligation
to
joyn
himself
to
one
Church-society
or
other
where
he
may
solemnly
worship
God
according
to
his
Judgment
and
Conscience
,
and
not
walk
at
random
without
rule
and
order
;
for
as
he
should
worship
God
in
secret
,
so
being
a
member
or
part
of
the
Church
of
God
which
is
a
Body
politick
,
he
ought
to
manifest
it
by
being
visibly
united
to
other
parts
of
the
Body
:
And
although
Churches
are
much
divided
and
corrupted
at
this
day
,
yet
seeing
there
are
many
true
Churches
of
Christ
,
and
some
of
them
purer
and
more
agreeable
to
his
own
Judgment
than
others
,
he
is
bound
by
the
Ordinance
of
God
(
and
this
the
very
light
of
Nature
and
Reason
will
also
suggest
unto
him
)
to
joyn
and
adhere
to
that
Society
which
he
judgeth
to
be
most
pure
and
most
agreeable
to
the
Rule
of
Scripture
and
his
own
professed
Principles
.
All
Nations
throughout
the
World
that
acknowledge
a
Deity
are
convinc'd
even
by
the
light
of
Nature
that
it
is
their
duty
to
associate
themselves
with
others
for
the
participation
of
those
Religious
Rites
and
Ordinances
that
belong
to
the
Worship
of
that
Deity
which
they
acknowledge
.
Fifthly
,
It
is
an
irrational
absurd
thing
,
and
argues
an
Imposing
spirit
(
as
any
rational
impartial
man
may
easily
judge
)
to
make
that
to
be
a
ground
and
condition
of
Church
Communion
which
the
most
holy
wise
God
hath
not
required
in
His
Word
:
What
,
will
men
be
wiser
than
God
?
will
they
lay
Burthens
on
the
Consciences
of
their
Fellow-Christians
,
where
God
hath
left
them
free
?
As
this
practice
of
theirs
opposeth
the
Word
of
God
and
the
Christian
moderation
of
the
purest
Primitive
Church
,
so
it
riseth
up
with
a
high
hand
against
the
Light
of
Reason
,
which
would
have
us
do
no
more
to
others
in
things
of
this
nature
,
than
we
would
have
them
do
unto
us
:
What
reason
can
be
given
why
Christians
now
should
not
stand
upon
the
same
terms
and
grounds
of
Church
Communion
which
they
did
in
the
times
of
Christ
and
His
Apostles
!
Or
that
they
should
be
bound
up
to
more
than
Christ
hath
obliged
them
unto
!
Or
that
any
should
be
excluded
from
Church
Communion
who
have
Communion
with
Christ
,
and
shall
be
admitted
into
His
heavenly
Kingdom
!
Surely
this
is
unreasonable
:
The
question
is
not
whether
the
things
commanded
and
required
be
lawful
or
no
,
nor
whether
Indifferencies
may
be
determin'd
by
the
Church
,
or
the
Magistrate
:
But
Whether
those
persons
do
in
a
rational
way
consult
the
Advancement
of
the
Protestant
Cause
,
the
Churches
Peace
and
Unity
,
and
the
benefit
of
Brotherly
Communion
,
who
suspend
it
upon
such
things
as
God
hath
not
made
the
Ground
of
Church-Communion
,
and
is
contrary
to
the
Example
and
Practice
of
Christ
and
His
Apostles
,
for
they
would
lay
no
other
Burthen
upon
the
Churches
besides
the
things
that
were
necessary
,
Acts
15.29
.
Doubtless
the
main
Inlet
of
those
Divisions
and
Confusions
that
have
been
and
are
yet
in
the
Christian
World
,
was
and
is
by
adding
other
Conditions
of
Christian
Communion
than
Christ
hath
appointed
:
Hereof
none
are
more
guilty
(
though
none
more
apt
to
accuse
and
condem
others
)
than
the
Schismatical
Church
of
Rome
,
who
by
adding
to
the
Rule
of
Faith
and
to
the
true
Grounds
of
Church
Communion
,
hath
caused
no
small
Trouble
to
the
Churches
of
Christ
;
which
come
to
be
establish'd
in
Peace
,
not
by
rigorous
Impositions
,
but
by
mutual
forbearance
and
condescention
in
such
Indifferencies
as
are
not
determined
in
Scripture
:
And
this
our
own
reason
will
tell
us
,
that
the
Unity
and
Peace
of
the
Church
lies
not
so
much
in
a
bare
Uniformity
in
Opinion
and
Practice
touching
these
things
,
as
in
an
unity
of
Love
and
Affection
,
and
a
prudent
forbearance
and
moderation
;
for
which
Christian
moderation
the
Primitive
Church
is
much
commended
,
and
herein
we
should
imitate
her
:
She
judged
it
(
saith
the
Ecclesiastical
Historian
[
(g)
](B09989-e23430-b)
(g)
Sozom.
Hist.
Eccles.
l.
7.
cap.
19.
and
that
very
justly
,
a
foolish
and
frivolous
thing
,
for
those
that
agree
in
the
weighty
matters
of
Religion
to
separate
from
one
anothers
Communion
for
the
sake
of
some
petty
Customs
and
Observations
:
For
Churches
agreeing
in
the
same
Faith
often
differ
in
their
Rites
and
Customs
:
And
withall
he
tells
us
of
many
Cities
and
Villages
in
Egypt
,
not
only
differing
from
the
Customs
of
the
famous
Church
of
Alexandria
,
but
from
all
other
Churches
besides
in
their
publick
Assemblies
on
the
Evenings
of
the
Sabbath
,
and
receiving
the
Eucharist
after
Dinner
:
And
thus
,
they
freely
allowed
liberty
unto
,
and
did
not
rigorously
Impose
upon
dissenters
in
matters
of
this
nature
;
carrying
themselves
towards
them
with
much
moderation
and
sweetness
of
deportment
,
without
making
such
observances
in
Worship
(
as
were
disputable
and
not
clearly
determined
in
Scripture
)
the
Indispensable
Conditions
of
Communion
with
a
particular
Church
:
And
what
reason
can
be
alledged
for
such
Injunctions
?
Is
not
the
Rule
of
Church
Communion
plainly
laid
down
and
fix'd
by
Christ
himself
to
the
things
which
he
hath
Commanded
?
Matth.
28.19
,
20.
After
this
,
when
some
persons
would
have
impos'd
the
Mosaical
Rites
and
Ceremonies
(
for
which
there
was
yet
more
Ground
than
for
our
Impositions
)
the
Apostle
bids
the
Churches
stand
fast
in
their
liberty
,
so
as
not
to
be
the
servants
of
men
in
these
things
;
yea
and
after
the
Apostles
days
,
when
Victor
Bishop
of
Rome
would
have
imposed
on
other
Churches
in
the
point
of
observing
Easter
,
he
was
worthily
condemned
by
Irenaeus
and
others
.
If
it
be
lawful
for
any
persons
or
Churches
to
assign
unscriptural
conditions
of
their
Communion
,
will
it
not
hence
follow
,
That
Christ
hath
fixed
no
certain
Rule
of
Communion
among
Christians
,
which
doubtless
he
hath
done
,
as
appears
plainly
in
the
Scriptures
?
And
if
such
persons
or
Churches
may
devise
and
assign
new
Rules
and
Conditions
of
Church
Communion
,
where
shall
the
bounds
and
limits
be
set
?
Reason
it self
will
tell
us
,
that
there
will
be
no
end
,
no
bottom
of
it
;
some
men
especially
being
witty
to
devise
a
multitude
of
Ceremonies
and
outward
Observances
,
whereof
Augustine
himself
complained
in
his
days
,
and
which
sufficiently
appears
in
the
Church
of
Rome
in
our
days
.
Sixthly
,
The
Light
of
Nature
and
Reason
will
also
inform
us
that
such
as
are
admitted
into
a
Church
Society
,
should
freely
consent
to
be
governed
by
the
Laws
and
Rules
of
it
:
Nor
can
those
be
look'd
upon
rationally
as
stated
members
of
a
Society
that
will
not
submit
to
the
Rules
of
the
Society
as
they
were
constituted
at
the
time
of
their
entrance
into
it
;
if
they
will
partake
of
the
Priviledges
of
a
Society
,
't
is
but
reasonable
that
they
should
submit
to
the
Laws
of
it
,
and
perform
those
Duties
that
are
incumbent
upon
them
as
members
of
it
;
otherwise
they
do
but
weaken
and
not
strengthen
the
Society
whereof
they
are
members
:
Yea
it
is
highly
rational
that
in
a
well
ordered
Society
every
offendor
should
give
an
account
of
his
Actions
to
the
Governors
of
it
,
and
submit
to
the
Censures
inflicted
upon
him
by
them
,
that
so
the
Society
may
be
preserved
in
peace
and
order
,
and
the
Laws
and
Ordinances
of
it
administred
with
authority
and
success
:
And
when
a
Christian
is
actually
joyned
in
Church
Society
with
others
he
should
not
upon
slight
grounds
break
off
Communion
,
but
should
continue
still
with
them
till
his
Communion
become
sinful
;
for
there
is
nothing
in
Scripture
or
Reason
that
can
justifie
a
total
separation
from
such
a
Society
but
the
unlawfulness
and
sinfulness
of
continuing
any
longer
in
it
:
Though
there
be
many
defects
in
that
Society
(
as
there
are
in
all
the
visible
Churches
of
Christ
)
yet
if
there
be
nothing
Imposed
upon
him
that
is
sinful
,
but
he
may
partake
of
the
Ordinances
of
Christ
without
Sin
,
he
ought
not
to
withdraw
from
such
a
Society
.
A
Christian
may
easily
discern
by
the
light
of
reason
,
That
if
Church-members
will
withdraw
upon
every
slight
occasion
,
and
make
themselves
Judges
of
the
Grounds
of
their
withdrawing
,
there
will
be
no
end
of
separation
;
and
withal
this
practice
which
is
so
common
will
at
length
be
ruinous
and
destructive
to
the
peace
and
order
of
every
Church
Society
:
Indeed
the
Case
is
otherwise
where
a
Church
is
guilty
of
great
Corruptions
both
in
Doctrine
and
Practice
which
it
awoweth
and
professeth
,
and
also
requireth
the
owning
them
as
necessary
conditions
of
Communion
with
her
;
in
such
a
case
there
ought
to
be
a
withdrawing
from
the
Communion
of
that
Church
in
which
we
cannot
continue
without
Sin
;
this
is
no
Schism
,
but
rather
the
Duty
of
every
Christian
,
who
ought
to
abstain
from
that
Communion
by
which
he
will
contract
guilt
upon
his
own
Soul
:
The
departure
therefore
of
a
Christian
from
a
Church
is
either
lawful
or
schismatical
,
according
to
the
reasons
and
grounds
of
it
,
which
ought
to
be
wisely
and
diligently
inquired
into
before
it
be
undertaken
.
So
long
as
we
may
communicate
with
a
true
Church
of
Christ
of
which
we
are
stated
members
without
Sin
(
though
there
be
some
Corruptions
tolerated
but
not
imposed
by
her
)
we
should
not
utterly
forsake
her
Communion
,
but
endeavour
to
preserve
the
Society
,
and
in
a
sober
rational
way
to
reform
those
Corruptions
and
Abuses
according
to
our
Places
and
Callings
.
Seventhly
,
The
Law
of
Nature
and
Reason
dictates
to
us
,
That
all
things
in
a
Religious
Society
should
be
administred
with
much
seriousness
and
gravity
,
and
not
in
a
slight
superficial
manner
,
which
causeth
much
lightness
and
vanity
of
Spirit
in
the
members
of
it
;
whereas
the
Governors
and
Ministers
of
such
Societies
should
so
manage
the
Affairs
thereof
that
the
Ordinances
and
ways
of
God
may
be
rendered
awful
and
majestical
,
and
not
vile
and
contemptible
in
the
Eyes
of
the
People
by
their
means
:
God
will
be
reverenced
in
Church
Assemblies
,
where
nothing
should
be
done
or
practised
but
what
becomes
the
Majesty
of
God
and
his
Holy
Worship
:
If
there
be
much
disorder
and
confusion
(
neither
Ministers
nor
People
duly
keeping
their
places
in
a
Church
Society
)
this
must
needs
be
displeasing
unto
God
,
as
being
very
unsutable
to
the
nature
of
his
Church
and
Worship
,
which
requires
the
greatest
order
and
seriousness
:
Here
certainly
(
if
if
in
any
Assembly
)
all
things
should
be
done
decently
and
in
order
;
nor
should
scandalous
vicious
persons
be
admitted
to
the
participation
of
the
Sacred
Mysteries
of
Christ
in
his
Churches
;
for
if
these
things
be
promiscuously
used
and
made
common
to
good
and
bad
,
they
will
in
a
rational
way
lose
their
lustre
and
become
contemptible
;
and
so
they
are
at
this
day
in
those
Church
Societies
where
no
Discipline
at
all
is
exercised
:
What
's
the
reason
that
Religion
flourished
so
much
,
and
that
there
was
so
great
a
veneration
of
the
Mysteries
of
Christ
in
the
Primitive
times
,
but
because
they
used
much
strictness
and
Christian
prudence
in
their
admission
of
Church-members
,
as
is
fully
described
by
Origen
and
others
,
who
tell
us
that
they
inquired
into
the
Conversations
of
the
People
,
to
discover
their
seriousness
in
the
profession
of
Christianity
,
and
requir'd
of
them
true
repentance
and
reformation
of
life
before
they
were
admitted
to
the
participation
of
the
Sacred
Mysteries
.
And
Justin
Martyr
in
his
Apology
,
speaking
of
the
Celebration
of
the
Lords
Supper
,
tells
us
,
That
there
was
required
of
those
persons
that
were
admitted
to
the
Lords
Supper
,
a
profession
of
Faith
in
the
Truths
of
the
Gospel
,
and
a
Life
answerable
thereunto
,
without
which
it
was
not
lawful
for
them
to
participate
at
the
Lord's
Table
.
This
causeth
the
Mysteries
of
God
to
be
reverenced
;
but
where
there
is
a
promiscuous
Admission
and
Administration
,
and
none
excluded
that
will
offer
themselves
,
this
will
in
a
short
time
take
away
that
Majesty
and
Authority
that
should
accompany
such
Holy
Administrations
in
Church-Assemblies
.
Eighthly
,
The
Light
of
Nature
and
Reason
will
tell
us
that
there
must
be
a
way
or
means
to
determine
and
decide
Controversies
and
differences
arising
in
such
a
Society
,
which
immediately
tend
to
the
breaking
the
Peace
and
Unity
thereof
,
otherwise
there
would
not
be
sufficient
provision
made
for
the
maintenance
and
preservation
of
the
Society
:
Now
this
must
in
reason
be
supposed
in
all
Societies
,
That
when
they
are
first
entred
into
,
it
must
be
upon
such
terms
as
may
be
sufficient
to
maintain
and
keep
up
those
Societies
in
peace
and
order
:
The
Body
of
Man
is
furnish'd
by
Nature
not
only
with
a
receptive
and
concoctive
faculty
of
what
tends
to
its
nourishment
,
but
with
an
expulsive
faculty
of
what
would
tend
to
the
ruine
of
it
:
Thus
it
is
also
with
Civil
Societies
,
they
have
not
only
ways
to
strengthen
them
,
but
likewise
a
power
to
expel
those
noxious
humours
and
qualities
which
tend
to
their
dissolution
;
and
doubtless
the
Church
of
Christ
which
is
a
Religious
Society
,
is
also
endowed
with
a
power
to
maintain
it self
in
Peace
and
Purity
,
which
cannot
be
without
some
way
or
other
to
decide
Controversies
and
remove
Scandals
:
Now
this
is
agreeable
to
the
light
of
Nature
and
Reason
,
when
such
differences
arise
in
the
Society
,
either
that
the
lesser
number
should
acquiesce
in
the
determination
of
the
greater
,
for
Pars
major
jus
habet
universitatis
,
The
greater
part
hath
the
power
of
the
whole
;
or
else
(
which
indeed
is
founded
upon
the
Law
of
Nature
)
there
must
be
a
subordination
of
powers
in
Congregations
,
and
a
right
of
Appeal
granted
to
an
injured
person
,
from
the
lower
and
subordinate
Power
to
the
higher
and
superiour
:
And
in
order
to
a
redress
of
wrongs
and
ending
Controversies
,
our
Reason
will
tell
us
that
Appeals
must
not
be
infinite
,
but
there
must
be
some
Power
or
other
from
whence
there
shall
be
no
appeal
:
And
truly
it
is
against
the
natural
reason
and
right
of
every
man
,
for
any
particular
Society
(
under
what
denomination
soever
)
so
to
ingross
all
Ecclesiastical
power
into
their
own
hands
,
that
no
liberty
of
appeals
for
redress
can
be
made
from
them
:
This
is
to
usurp
upon
and
invade
the
Civil
and
Religious
Rights
of
Christians
;
for
it
leaves
men
under
a
causeless
Censure
without
any
Authorative
vindication
of
them
from
it
:
And
it
is
not
much
better
in
this
Case
,
and
more
agreeable
to
Reason
,
to
have
matters
in
controversie
(
either
as
to
Doctrine
or
Practice
)
judiciously
debated
and
determined
in
a
grave
pious
Assembly
or
Synod
,
than
by
two
or
three
men
who
perhaps
by
their
parts
or
Popular
interest
,
without
any
sufficient
ground
from
Scripture
and
Reason
,
can
easily
sway
those
Societies
or
Congregations
that
are
of
their
particular
Opinion
,
and
so
be
it
right
or
wrong
,
the
supposed
Offendor
must
be
determined
by
it
?
Shall
it
be
thought
rational
and
fit
that
every
particular
Society
(
though
consisting
but
of
a
few
persons
)
shall
have
power
over
its
own
members
to
determine
Controversies
arising
between
them
:
But
yet
if
one
or
many
of
these
particular
Societies
shall
erre
and
go
astray
there
shall
be
no
Authorative
power
left
for
deciding
what
shall
be
done
in
this
Case
!
Surely
if
Christ
(
who
is
the
wise
Governor
of
His
Church
)
hath
made
sufficient
provision
for
the
Cases
of
particular
persons
,
he
hath
also
made
sufficient
provision
(
in
a
rational
way
)
for
the
Cases
of
particular
Societies
.
Thus
we
have
briefly
shewed
what
use
may
be
made
of
the
Light
of
Reason
both
in
Civil
and
Ecclesiastical
Societies
;
we
shall
now
briefly
declare
how
it
may
be
proved
by
Reason
,
That
there
is
a
God
or
supreme
Being
,
That
the
Soul
of
Man
is
Immortal
,
That
the
Christian
Religion
is
the
only
true
Religion
,
and
That
the
Scriptures
are
the
Word
of
God
;
which
Points
you
may
find
proved
at
large
by
Reason
,
in
the
Learned
Books
of
Lessius
,
Morney
,
Grotius
,
and
Sir
Charles
Woseley
,
a
Gentleman
,
so
well
qualified
and
employed
,
that
I
could
heartily
wish
that
our
English
Gentry
would
Imitate
him
.
CHAP.
IX
.
The
light
of
Reason
proves
that
there
is
a
God
.
THere
is
no
Nation
so
Barbarous
(
saith
the
Heathen
Orator
[
(h)
](B09989-e24500-b)
(h)
Cicero
de
Natura
Deorum
.
no
people
so
savage
,
in
whom
there
resteth
not
this
perswasion
,
That
there
is
a
God
.
Even
those
Nations
which
in
other
respects
seem
very
little
to
differ
from
bruit
Beasts
,
yet
keep
up
and
maintain
a
kind
of
Religion
and
Worship
,
and
have
some
sense
of
the
Eternal
Godhead
impress'd
upon
their
Hearts
:
Yea
Idolatry
it self
is
a
substantial
proof
of
this
perswasion
,
for
how
willingly
doth
Man
abase
himself
to
honour
other
Creatures
above
himself
,
when
he
will
rather
worship
a
Block
,
or
a
Stone
,
than
to
have
no
God
at
all
?
Hence
it
appears
that
this
imprinted
perswasion
of
the
Godhead
is
of
great
force
,
and
impossible
to
be
quite
oblitegated
and
razed
out
of
the
mind
of
Man
.
To
come
to
the
knowledge
of
an
Eternal
Deity
there
are
two
ways
,
namely
,
by
Faith
and
by
Reason
;
Faith
indeed
is
the
much
better
and
nearer
way
,
for
our
Reason
is
much
weakned
and
depraved
,
and
God
Himself
(
who
is
the
supreme
Being
)
is
infinitely
above
our
Reason
.
No
man
can
make
a
perfect
demonstration
by
his
Reason
in
natural
things
,
he
cannot
fully
demonstrate
that
his
Father
is
his
Father
,
or
that
he
is
his
Son
;
so
that
in
these
and
the
like
things
there
is
a
necessity
of
some
faith
or
belief
:
If
a
man
tell
you
that
he
hath
seen
such
or
such
a
place
,
he
can
make
no
demonstrative
reason
of
it
,
for
the
circumstances
are
not
capable
of
demonstration
.
In
this
Case
there
must
be
belief
,
and
much
more
in
Religious
and
Divine
matters
.
Howbeit
the
Light
of
Reason
so
far
as
it
reacheth
,
(
for
it
is
but
an
inferiour
derivative
Light
,
like
the
light
of
the
Moon
and
Stars
)
will
prove
unto
us
that
there
is
a
God
or
supreme
Being
.
The
Creatures
afford
Arguments
,
and
our
Reason
gathers
by
the
force
of
those
Arguments
that
there
is
a
God
.
First
,
It
may
be
clearly
proved
and
made
evident
to
our
reason
by
the
Frame
of
this
great
Universe
,
even
those
things
which
the
Eye
seeth
and
the
Ear
heareth
.
Rom.
1.20
.
Suppose
a
man
forty
years
old
who
had
never
seen
the
beauty
of
this
World
before
,
should
now
behold
it
,
would
not
the
sight
thereof
make
him
wonder
,
and
inquire
after
the
maker
and
contriver
of
it
,
and
force
him
to
conclude
,
that
Man
being
not
able
to
perform
such
a
great
and
glorious
work
,
it
must
needs
be
effected
by
one
that
is
infinitely
wiser
and
better
,
and
more
able
than
Man
!
And
who
should
that
be
,
but
God
Himself
!
Who
can
cause
such
a
consent
and
agreement
amongst
the
Creatures
so
different
and
contrary
one
to
another
,
hot
and
cold
,
moist
and
dry
,
but
this
wise
and
sovereign
Commander
!
As
in
a
Musical
Instrument
,
on
which
are
twenty
dissonant
strings
,
whence
comes
the
Harmony
,
but
from
some
excellent
skilful
Musician
that
had
the
tuning
of
it
?
Whence
comes
the
fitting
and
composing
of
one
thing
to
another
but
from
this
wise
God
?
As
we
say
he
is
an
Artist
that
fits
the
Wheels
of
a
Watch
one
to
another
,
and
't
is
the
skill
of
a
Joyner
or
Smith
which
makes
curious
Tools
and
Works
,
one
fitted
to
another
,
the
sheath
to
the
knife
,
and
the
scabberd
to
the
sword
.
Whence
comes
the
dependance
of
the
Creatures
one
upon
another
,
and
their
mutual
help
and
assistance
one
of
another
but
from
God!
Beasts
nourish
Men
,
the
Grass
nourisheth
them
,
and
the
Influence
or
Dew
of
Heaven
maketh
the
Grass
to
grow
,
and
all
from
God
.
Hos.
2.21
.
These
things
can
no
more
come
to
pass
by
accident
,
than
a
multitude
of
Letters
cast
together
by
chance
can
without
the
Art
of
man
make
a
Poem
or
History
;
and
therefore
they
direct
us
even
by
the
light
of
reason
to
a
supreme
Providence
.
Secondly
,
It
is
proved
by
the
Original
of
all
things
;
whence
is
this
Original
but
of
God
?
As
for
Man
,
he
must
needs
be
made
by
God
,
for
the
Father
that
begets
knows
not
the
making
of
him
,
the
Mother
that
conceives
knows
it
not
,
nor
yet
the
Formative
virtue
whereby
all
is
fashioned
;
whereas
there
is
no
work
of
Art
but
it
is
known
by
the
Artificer
:
And
if
Man
himself
have
his
beginning
of
God
,
then
much
more
other
things
,
which
are
made
for
Man
;
nor
can
they
have
their
being
from
themselves
,
for
then
they
should
be
gods
,
it
being
an
inseparable
property
of
God
to
have
His
being
from
Himself
:
Besides
,
if
these
things
had
no
beginning
,
why
are
there
no
Monuments
of
more
antient
time
concerning
them
,
the
antient'st
humane
Writers
not
reaching
above
four
thousand
years
?
Reason
as
well
as
Scripture
will
tell
us
that
the
first
Creature
was
made
of
nothing
;
for
otherwise
it
could
not
be
subject
to
change
and
alteration
:
All
Creatures
are
finite
,
compounded
,
imperfect
,
unable
to
make
or
sustain
themselves
;
no
Creature
can
be
the
cause
of
it self
,
for
then
it
should
be
both
the
cause
and
the
effect
,
both
before
and
after
it self
;
and
therefore
of
necessity
there
must
be
a
first
supreme
Cause
in
power
infinite
,
most
perfect
in
and
of
it self
,
which
gives
being
and
continuance
unto
all
things
.
Amongst
things
created
we
may
observe
a
series
of
Causes
,
and
an
Order
in
the
things
themselves
;
but
order
is
from
one
first
,
and
leads
us
unto
one
first
Cause
.
We
may
further
add
that
all
things
,
even
things
without
life
,
sense
and
reason
,
which
cannot
move
voluntarily
or
intend
an
end
,
are
directed
orderly
to
an
end
;
and
therefore
there
is
one
good
,
wise
,
chief
Director
of
all
things
,
which
is
God
:
And
indeed
the
greatness
,
perfection
,
multitude
,
variety
and
concord
of
things
existing
,
the
form
,
and
order
,
and
continual
sustentation
of
the
World
,
and
the
Creatures
therein
,
do
plainly
shew
to
an
Eye
of
Reason
that
all
things
depend
upon
some
one
wise
and
perfect
Good
,
from
whom
they
have
their
Being
and
Preservation
.
Thirdly
,
The
Reason
of
the
Philosophers
is
manifest
to
prove
that
there
is
a
God
,
a
first
Mover
or
first
Cause
of
All
;
for
if
this
were
not
so
,
then
there
should
be
before
every
mover
another
mover
,
and
so
in
infinitum
:
And
if
the
Causes
were
infinite
,
they
should
either
have
infinite
motion
,
and
so
infinite
time
,
or
else
infinite
things
should
move
infinite
time
,
both
which
were
absurd
:
Seeing
also
the
inferiour
thing
moved
doth
not
move
without
a
superiour
mover
,
if
there
were
not
a
supreme
and
first
Mover
of
all
there
would
not
be
at
all
any
effect
or
motion
of
these
inferiour
things
.
Pythagoras
saith
that
there
must
needs
be
an
infinite
power
,
or
else
our
Reason
should
exceed
the
Maker
thereof
;
for
what
finite
thing
soever
there
is
we
can
comprehend
it
;
and
if
the
power
be
infinite
,
the
subject
wherein
the
power
is
must
needs
be
infinite
,
and
that
is
God
.
Fourthly
,
It
appears
that
there
is
a
God
by
the
distinction
of
good
and
evil
,
which
takes
place
amongst
all
sorts
of
men
,
not
only
the
godly
but
the
wicked
;
for
those
that
are
evil
and
wicked
would
seem
to
be
good
,
and
though
they
be
evil
and
blame-worthy
in
themselves
,
yet
will
they
rebuke
evil
in
others
:
Now
this
is
really
to
distinguish
between
good
and
evil
;
and
there
must
be
some
ground
of
this
distinction
,
which
cannot
be
from
man
himself
,
for
then
it
would
follow
that
every
thing
at
man's
appointment
should
be
good
or
evil
;
and
therefore
the
ground
of
this
distinction
must
be
from
a
higher
nature
,
and
that
is
God
.
Fifthly
,
God
hath
shewed
forth
His
Eternal
Power
and
Deity
even
in
the
view
of
the
World
,
and
to
an
Eye
of
sense
and
reason
,
by
Signs
and
Wonders
and
by
divers
Miracles
:
Now
what
are
Miracles
but
God's
visible
works
extraordinarily
wrought
,
not
only
above
the
ordinary
course
of
Nature
,
but
simply
above
the
power
of
Nature
,
either
in
respect
of
the
work
it self
or
the
manner
of
doing
it
;
which
miraculous
effects
do
evince
that
there
is
an
Infinite
glorious
Power
,
that
is
above
all
things
,
and
doth
over-rule
all
things
;
for
every
principal
and
primary
Cause
is
more
excellent
than
the
effect
thereof
.
Sixthly
,
That
there
is
a
God
and
supreme
Being
is
evident
to
Reason
by
that
gracious
,
wise
and
plentiful
Provision
which
is
made
for
all
the
Creatures
in
the
World
.
A
little
Family
cannot
be
well
ordered
but
by
a
provident
Housholder
,
much
less
a
Town
or
Commonwealth
;
and
least
of
all
the
Universe
or
whole
World
,
wherein
are
millions
of
men
and
other
creatures
to
be
daily
fed
,
sustained
and
governed
,
which
cannot
be
done
and
performed
but
by
an
infinite
wise
God
,
who
in
his
singular
Providence
doth
so
order
and
govern
the
Creatures
,
that
the
weak
ones
go
in
Herds
and
Flocks
together
,
and
the
strong
go
alone
,
and
thereby
are
the
less
formidable
;
hoofs
,
horns
and
tusks
are
for
defence
,
and
where
these
are
wanting
legs
can
carry
the
Creatures
away
,
or
dens
can
hide
them
.
O
how
wise
and
excellent
is
this
God
in
his
government
over
the
whole
Creation
!
What
shall
I
say
of
those
impressions
of
Skill
and
Workmanship
that
are
upon
the
Creatures
!
There
is
an
excellency
in
Art
,
but
Nature
goes
far
beyond
Art
,
and
much
more
excellent
is
the
God
of
Nature
:
If
it
be
a
point
of
skill
to
set
a
Dial
right
that
shall
tell
the
Hours
of
the
Day
,
what
skill
hath
he
who
made
and
guides
the
Heavens
and
the
Earth
and
all
the
Creatures
therein
!
That
power
and
skill
which
shines
forth
in
the
Creation
doth
plainly
shew
that
it
is
of
God
:
And
even
those
wise
Naturalists
whom
Miracles
would
not
move
and
perswade
,
have
been
astonished
at
the
admirable
work
of
God
in
the
least
things
,
and
forc'd
to
acknowledge
a
divine
and
sovereign
power
:
Thus
Pliny
wonders
at
the
Gnat
,
so
small
a
creature
,
yet
making
so
great
a
buzzing
,
and
so
likewise
he
wonders
at
the
Butterfly
;
and
Galen
(
as
great
an
Atheist
as
he
was
)
when
he
had
prophanely
written
of
the
more
excellent
parts
of
Man
,
and
came
to
one
of
the
least
and
meanest
,
stood
astonished
,
and
was
compell'd
to
acknowledge
God
the
Creator
.
Seventhly
,
The
testimony
of
every
man's
Conscience
(
which
is
God's
deputy
)
proves
that
there
is
a
God
.
Tell
me
,
thou
Atheist
,
why
the
wicked
should
be
troubled
in
Conscience
?
why
Caligula
should
be
terrified
and
run
under
the
Bed
when
it
thundred
,
if
there
be
not
a
God
?
Let
a
wicked
man
do
some
heinous
deed
in
the
solitary
Wilderness
where
none
seeth
him
,
yet
he
cannot
be
quiet
,
but
his
Conscience
will
whip
and
torment
him
,
so
that
he
will
either
reveal
the
fact
himself
in
his
sleep
or
frenzy
,
or
at
least
he
will
be
afraid
that
the
Birds
of
the
air
(
as
sometimes
it
hath
happened
)
will
discover
it
.
The
Conscience
doth
register
and
bear
witness
of
the
thoughts
,
words
and
actions
of
all
men
,
either
excusing
and
comforting
them
in
well
doing
,
against
the
disgraces
,
flanders
and
perscutions
of
the
World
;
or
else
accusing
and
terrifying
them
for
Sin
committed
in
secret
,
which
perhaps
never
did
nor
ever
shall
come
to
the
knowledge
of
men
in
this
World
.
Now
this
is
a
manifest
token
and
proof
(
as
may
be
easily
discern'd
by
the
Light
of
Reason
)
that
there
is
a
supreme
Judge
who
hath
given
a
Law
that
bindeth
the
Conscience
,
and
commandeth
as
well
the
inward
thoughts
as
the
words
and
actions
of
all
men
,
and
who
will
call
them
to
a
strict
account
and
reckoning
.
Eighthly
,
It
appears
that
there
is
a
God
or
supreme
Being
by
the
Soul
of
man
,
which
is
a
spiritual
immortal
substance
(
as
shall
be
evinc'd
by
Reason
in
the
next
Chapter
)
and
is
endued
with
power
to
understand
and
will
:
But
now
the
Soul
and
the
power
thereof
is
not
of
and
from
it self
,
but
must
proceed
from
a
higher
Cause
,
which
is
Power
,
Wisdom
and
Understanding
it self
,
and
this
is
God
.
In
the
Understanding
of
man
there
are
certain
principles
whereby
it
discerneth
truth
and
falshood
,
good
and
evil
;
this
gift
man
hath
not
of
himself
nor
from
himself
,
but
it
must
needs
spring
from
a
supreme
and
most
wise
Understanding
,
as
an
effect
from
its
principal
Cause
,
which
infinitely
excels
and
transcends
it
:
Nor
is
the
Mind
of
man
satisfied
with
the
knowledge
,
nor
his
Will
with
the
possession
of
all
things
in
this
Life
,
but
still
they
seek
and
earnestly
thirst
after
some
higher
good
.
And
hence
it
is
evident
even
to
an
Eye
of
Reason
,
that
there
is
a
sovereign
Truth
and
chief
Good
,
which
being
perfectly
known
and
enjoyed
will
give
full
satisfaction
to
the
Soul
of
man
,
which
seeing
it
is
capable
of
happiness
,
or
the
chief
good
,
this
would
be
altogether
in
vain
if
there
were
not
such
a
chief
good
to
be
possessed
and
enjoyed
:
In
our
Immortal
Souls
there
are
principles
of
infallible
and
demonstrative
Truth
;
as
to
honour
and
obey
our
Parents
,
to
do
as
we
would
be
done
unto
,
to
defend
our selves
,
to
perform
our
promises
,
&c.
which
Principles
hold
good
in
all
men
more
or
less
,
unless
they
be
horribly
prophane
and
wicked
:
Amongst
which
fundamental
Principles
this
is
one
and
the
chiefest
,
That
there
is
a
God
,
and
that
this
God
ought
to
be
Worshipped
;
and
though
some
other
of
these
principles
may
fail
in
men
,
yet
this
never
faileth
,
but
they
will
Worship
one
thing
or
other
as
God
,
unless
they
be
downright
and
desperate
Atheists
.
Ninthly
,
By
the
continual
suggestions
and
assaults
of
the
evil
Spirit
,
we
conclude
that
there
is
a
Devil
;
and
hence
we
may
as
certainly
conclude
that
there
is
a
God
:
Doth
not
Satan
by
all
means
endeavour
to
extinguish
the
knowledge
of
God
,
and
the
glorious
Light
of
the
Gospel
,
and
to
lead
men
on
in
ways
of
Errour
and
Prophaneness
,
and
turn
them
out
of
the
path
of
Truth
and
Holiness
?
Now
why
should
the
Devil
thus
war
against
God
,
His
Word
and
Saints
?
Why
should
he
so
earnestly
seek
the
dishonour
of
God
and
the
destruction
of
Men
,
if
there
were
not
a
God
,
a
Gospel
,
and
an
Everlasting
Life
?
Why
should
he
and
his
wicked
Instruments
with
all
their
hellish
power
,
malice
and
policy
,
labour
to
extirpate
and
root
out
all
those
that
faithfully
call
upon
the
Name
of
God
,
and
are
zealous
for
His
Glory
,
if
there
were
not
a
God
or
Supreme
Being
.
Tenthly
,
This
great
Truth
is
further
made
evident
(
even
to
an
Eye
of
Reason
)
by
the
Lord
's
miraculous
hiding
,
preserving
and
defending
His
Church
and
People
from
time
to
time
:
How
wonderfully
hath
he
frustrated
the
Plots
and
Devices
of
the
Enemies
of
His
Church
!
How
hath
His
Church
increased
and
flourished
by
the
very
same
means
which
they
designed
and
made
use
of
to
destroy
Her
!
How
hath
God
fought
from
Heaven
against
the
Persecutors
of
His
Children
!
Such
dreadful
Judgments
did
overtake
many
of
them
,
and
such
Horror
fell
upon
some
of
them
that
they
were
forc'd
to
forsake
their
great
places
and
power
,
and
betake
themselves
to
a
solitary
and
private
life
;
which
plainly
demonstrates
that
there
is
a
sovereign
God
,
who
is
higher
than
the
highest
and
greater
than
the
greatest
of
them
.
And
as
for
His
poor
People
(
whom
they
persecuted
)
the
Lord
hath
armed
them
with
invincible
Courage
and
Fortitude
to
endure
disgrace
,
contempt
,
poverty
,
imprisonment
,
death
,
and
the
most
exquisite
Torments
that
Men
and
Devils
could
invent
:
Yea
how
hath
God
supported
His
People
under
their
inward
temptations
,
conflicts
,
desertions
and
troubles
of
Conscience
!
and
wonderfully
refreshed
them
beyond
their
expectation
with
sweet
Peace
and
Consolation
;
and
by
the
power
,
strength
and
comforts
of
the
Holy
Ghost
hath
enabled
them
to
sing
and
rejoice
in
Prison
,
and
even
to
exult
and
triumph
in
the
midst
of
the
flames
!
Now
this
divine
assistance
,
this
holy
courage
,
strength
and
consolation
is
a
convincing
demonstrative
Argument
of
an
Omnipotent
Deity
,
especially
if
we
compare
the
Heavenly
courage
and
comforts
of
the
People
of
God
in
their
sufferings
,
with
that
fear
,
faintness
,
amazement
,
unquietness
,
vexation
and
deadness
which
seiseth
on
the
wicked
when
they
are
under
Affliction
.
Well
then
,
if
we
reflect
upon
what
hath
been
said
with
reference
to
Man
himself
and
other
Creatures
,
in
a
way
of
Reason
,
we
may
be
fully
convinced
that
there
is
an
Eternal
God
:
If
we
look
up
to
the
Firmament
,
the
Spheres
,
the
Planets
,
the
Stars
,
their
greatness
,
brightness
,
swiftness
,
their
order
,
courses
,
motions
,
and
forcible
effects
;
if
we
behold
the
Sea
,
so
bounded
with
the
Sand
by
a
perpetual
decree
that
it
cannot
pass
its
bounds
,
though
the
Waves
thereof
rage
yet
can
they
not
prevail
,
though
they
roar
never
so
much
yet
can
they
not
pass
their
bounds
;
if
we
behold
the
Earth
,
so
firm
,
so
round
,
so
fruitful
,
so
great
,
yet
hanging
like
a
Ball
in
the
Air
,
and
resting
on
a
very
small
point
:
If
Man
will
behold
himself
a
little
World
,
in
his
Body
the
several
members
,
with
the
harmony
,
sympathy
,
functions
and
uses
thereof
;
and
in
his
Mind
,
the
inbred
principles
and
seminaries
of
all
Arts
and
Sciences
,
and
the
difference
of
good
and
evil
,
of
honesty
and
dishonesty
,
from
which
all
Laws
and
Government
do
spring
;
if
we
consider
the
just
Punishment
which
commonly
followeth
evil
doers
,
and
the
sting
of
Conscience
which
tormenteth
the
greatest
Princes
,
that
are
out
of
danger
in
respect
of
the
Laws
,
as
Alexander
for
killing
his
Friend
Clitus
,
and
Nero
for
the
murther
of
his
Mother
Agrippina
;
If
we
behold
the
order
,
progress
and
end
of
all
Causes
,
the
harmony
of
the
whole
Universe
,
where
there
are
so
many
contraries
,
and
yet
such
a
harmony
amongst
them
;
Omnia
ab
uno
,
omnia
ad
unum
;
If
we
consider
the
Prediction
of
things
future
,
the
strange
Signs
and
Wonders
that
have
fallen
out
,
with
their
events
,
do
not
all
these
things
proclaim
aloud
unto
us
,
That
there
is
a
Supreme
Power
that
wisely
Governs
and
Over-rules
All
!
Suppose
a
gallant
well
furnish'd
Ship
come
safe
to
her
Port
through
all
the
waves
of
the
Sea
,
we
may
well
conclude
that
there
was
a
skilful
Pilot
or
Governour
within
that
guided
and
directed
her
to
the
appointed
Haven
;
so
we
beholding
this
fair
Universe
,
this
World
wherein
we
live
with
all
its
Furniture
and
Ornaments
,
and
the
regular
Motions
of
the
several
Creatures
,
we
may
rationally
conclude
that
there
is
a
supreme
Power
and
Governour
thereof
which
is
God
.
What
shall
I
say
further
on
this
subject
,
(
if
enough
were
not
already
said
)
methinks
this
should
convince
and
satisfie
the
Reason
of
any
man
living
(
if
he
have
but
a
spark
of
Reason
left
in
him
)
that
all
Nations
generally
in
every
Age
,
time
and
place
of
the
World
have
acknowledged
that
there
is
a
God
:
The
Heathens
themselves
could
not
endure
them
that
denied
a
supreme
divine
Power
;
for
this
cause
they
put
to
death
that
great
Philosopher
Socrates
and
others
,
as
supposing
them
guilty
of
this
horrid
Crime
:
The
Nations
that
have
no
true
knowledge
of
God
do
at
this
day
adore
Stocks
,
Stones
,
brute
Beasts
and
the
basest
creatures
,
rather
than
they
will
have
no
Deity
,
no
Religion
at
all
:
They
are
zealous
and
forward
in
the
Worship
of
their
Idols
,
which
shews
,
that
though
they
acknowledge
not
the
true
God
,
yet
they
understand
by
the
Light
of
Nature
and
Reason
that
there
is
a
Supreme
Being
to
whom
divine
Worship
is
due
.
And
as
for
such
as
have
even
studied
and
endeavour'd
to
gratifie
the
Devil
to
the
utmost
by
becoming
meer
Atheists
,
they
could
never
so
blot
this
fundamental
Truth
and
Principle
out
of
their
Consciences
,
but
that
the
Majesty
of
God
hath
affrighted
them
and
been
a
terrour
to
them
.
So
then
the
universality
of
this
perswasion
in
all
places
proveth
that
there
is
an
Eternal
Deity
;
in
as
much
as
there
is
no
History
that
sheweth
the
Manners
and
and
Customs
of
any
People
or
Countrey
,
but
it
likewise
sheweth
their
Religion
,
yea
all
both
new
and
antient
Commonwealths
had
always
something
or
other
which
they
Worshipped
and
called
in
their
Language
GOD
:
But
as
touching
Atheism
,
we
can
easily
shew
,
and
would
take
the
pains
to
shew
it
,
but
that
it
is
already
done
in
the
Writings
of
others
,
the
very
time
and
place
,
and
persons
,
when
and
where
,
and
by
whom
it
was
first
forged
;
which
is
a
sufficient
Argument
against
it
,
such
an
Argument
as
may
for
ever
silence
the
Atheists
of
our
times
,
which
are
as
so
many
wild
Beasts
,
fit
to
be
destroyed
.
'T
is
true
,
there
are
some
wicked
wretches
that
do
desperately
harden
their
own
Hearts
,
and
drown
themselves
over
Head
and
Ears
in
sensual
Delights
and
Pleasures
,
but
yet
if
God
put
His
Bridle
into
their
Mouths
,
which
he
will
do
at
one
time
or
other
,
those
sparks
and
notions
which
God
hath
implanted
in
every
man's
Soul
shall
break
forth
and
appear
,
and
the
darkness
shall
not
always
obscure
the
light
.
In
these
three
Cases
especially
this
Principle
will
shew
it self
,
even
in
those
Atheistical
spirits
that
have
endeavoured
to
suppress
and
extinguish
it
.
First
,
When
they
are
surrounded
and
compassed
about
with
difficulties
and
dangers
,
and
must
needs
fall
into
the
hands
of
their
Enemies
,
unless
they
be
preserved
by
a
Divine
power
,
then
though
they
were
never
so
wicked
and
Atheistical
before
,
yet
now
as
the
Tragoedian
observes
they
will
fall
down
on
their
Knees
and
pray
to
a
Deity
,
they
will
cry
peccavi
,
and
confess
there
is
a
God
indeed
.
There
was
a
Controversie
betwixt
the
Stoicks
and
Peripateticks
;
the
Stoicks
held
that
Man
had
no
Passions
in
him
,
but
the
Peripateticks
were
of
a
contrary
opinion
:
Now
it
fell
out
upon
a
time
that
when
a
Stoick
and
a
Peripatetick
were
sailing
together
in
one
Ship
,
there
arose
upon
a
sudden
a
great
Tempest
;
the
Stoick
began
to
look
pale
,
and
the
Peripatetick
observing
it
argues
thus
against
him
,
Thou
look'st
pale
Stoick
,
and
therefore
thou
art
not
without
Passions
;
he
could
not
free
himself
of
fear
when
he
was
in
danger
to
be
cast
away
:
So
although
the
Atheist
in
his
jollity
amongst
his
Companions
belch
forth
sometimes
that
there
is
no
God
,
yet
in
his
distress
he
is
enforced
to
grant
a
Deity
.
Secondly
,
This
Principle
will
manifest
it self
even
in
Atheists
when
they
are
opprest
with
Sickness
and
bodily
distempers
;
as
there
was
an
Atheist
call'd
Diogenes
,
who
being
much
afflicted
with
the
pain
of
the
Strangury
,
detested
his
former
Opinion
.
And
Thirdly
,
When
Old
age
comes
upon
them
they
grow
more
wise
and
sober
:
So
we
read
of
one
Cephalus
in
Plato
,
who
said
to
Socrates
,
that
whilst
he
was
a
young
man
he
never
thought
that
there
was
any
Styx
,
but
now
in
his
old
age
he
came
to
doubt
and
question
,
What
if
there
be
one
?
This
indeed
may
confute
all
Atheists
(
as
a
manifest
unanswerable
Argument
proving
that
there
is
a
God
)
because
the
greatest
Atheists
that
denied
him
in
their
lives
have
acknowledged
and
approved
him
in
their
deaths
.
Pherecydes
an
Assyrian
being
merrily
disposed
at
a
Banquet
amongst
his
Friends
,
bragg'd
how
long
he
had
lived
and
had
never
done
Sacrifice
to
any
God
;
but
his
end
was
miserable
,
for
he
was
devoured
of
Lice
.
Diagoras
for
his
damnable
Opinion
was
the
cause
of
the
destruction
of
the
whole
Countrey
Meles
in
revenge
of
his
Atheism
:
Lucian
that
scoffing
Atheist
going
to
Supper
abroad
,
and
having
left
his
Dogs
fast
bound
as
he
went
,
when
he
returned
home
(
having
railed
against
God
and
His
Word
)
his
Dogs
broke
loose
,
fell
upon
him
,
and
tore
him
in
pieces
.
Machiavel
rotted
in
the
Prison
at
Florence
,
as
the
Italians
write
.
Appian
scoffing
at
Religion
,
and
chiefly
at
Circumcision
,
had
an
Ulcer
in
the
same
part
of
his
Body
,
as
Josephus
reporteth
.
Julian
the
Apostata
being
pierced
in
the
Bowels
with
an
Arrow
from
Heaven
,
pull'd
out
the
Arrow
,
and
receiving
the
Blood
that
came
out
of
the
wound
,
cast
it
into
the
air
,
saying
,
Vicisti
Galilaee
,
and
so
died
raging
.
Many
others
besides
these
might
be
mentioned
,
who
though
they
acted
like
Atheists
in
their
lives
,
yet
justified
God
in
their
deaths
.
CHAP.
X.
The
Immortality
of
the
Soul
of
Man
proved
by
Reason
.
AS
it
hath
been
already
demonstrated
by
the
Light
of
Reason
that
there
is
an
Eternal
God
or
Supreme
Being
,
so
it
may
be
evinc'd
by
Reason
that
Man's
Soul
is
Immortal
;
and
indeed
the
one
of
these
depends
upon
and
bears
witness
to
the
other
.
The
spiritualness
and
immortality
of
the
Soul
of
Man
,
and
that
it
may
and
doth
subsist
without
the
Body
,
is
clearly
held
forth
in
the
Sacred
Scriptures
;
Gen.
2.7
.
Eccles.
12.7
.
Matth.
10.28
.
Luke
16.22
,
23.
and
23.43
.
Rom.
8.10
,
11.
2
Cor.
5.6
,
7
,
8.
Phil.
1.21
,
23.
Heb
12.23
.
Rev.
6.9
,
10
,
11.
into
which
the
Faith
of
a
Christian
must
be
finally
resolved
:
But
besides
this
Divine
Testimony
,
we
have
also
the
Testimony
of
the
Light
of
Reason
.
First
then
,
Let
us
consider
that
the
Soul
of
Man
when
it
understands
any
thing
,
it
abstracts
from
that
which
it
understands
all
quantity
,
quality
,
place
and
time
,
changing
it
into
a
more
Immaterial
and
Intelligible
nature
:
As
the
Stomach
when
it
receives
meat
,
changeth
the
outward
accidents
of
the
nourishment
into
its
own
nature
,
whereby
it
becomes
Flesh
and
Blood
;
so
the
Soul
when
it
conceives
any
thing
separates
it
from
the
gross
matter
,
and
conceives
it
universally
in
the
Mind
or
Understanding
.
If
a
Man
looks
on
a
Horse
he
sees
him
of
such
quantity
and
colour
,
and
in
such
a
place
;
but
if
he
conceive
him
in
his
mind
,
then
it
is
an
universal
notion
agreeing
to
all
Horses
:
Now
then
as
the
thing
conceived
in
the
mind
or
understanding
is
not
visible
because
it
hath
no
colours
,
it
is
not
audible
because
it
hath
no
sound
,
nor
is
big
or
little
because
it
hath
no
quantity
;
so
the
Soul
it self
must
needs
be
of
this
nature
,
namely
without
all
quantity
,
quality
,
time
and
place
:
And
therefore
(
according
to
the
Light
of
Reason
)
the
Soul
cannot
be
Corruptible
,
but
must
be
Immortal
.
Secondly
,
If
we
further
consider
the
manner
of
the
Souls
Operation
,
she
must
needs
be
an
immortal
spiritual
substance
.
There
are
two
undoubted
Axioms
and
Maxims
in
Philosophy
which
cannot
be
gainsayed
,
namely
,
That
every
thing
is
received
according
to
the
quality
of
the
receiver
;
and
,
That
every
thing
hath
the
same
manner
of
Essence
as
it
hath
of
Operation
.
Now
the
Soul
of
Man
can
easily
receive
impressions
and
thoughts
of
Immortality
,
and
discourse
thereupon
,
and
therefore
it
is
in
its
own
nature
and
essence
Immortal
.
Aristotle
observes
,
That
the
Soul
in
understanding
is
made
as
it
were
the
Object
that
is
understood
;
because
as
the
Wax
after
it
is
stamp'd
is
in
some
sort
the
very
Seal
it self
that
stamp'd
it
,
namely
,
representativè
,
so
the
Soul
in
receiving
the
species
of
any
Object
is
made
the
Picture
or
Image
of
the
thing
it self
.
Now
then
,
the
Understanding
of
a
man
being
able
to
apprehend
Immortality
(
yea
indeed
apprehending
every
Corporeal
substance
as
if
it
were
Immortal
,
I
mean
by
refining
and
purging
it
from
all
gross
,
material
and
corruptible
qualities
)
must
be
much
more
it self
of
an
immaterial
and
immortal
nature
.
The
Soul
depends
not
,
as
do
other
Forms
,
either
in
her
Being
or
Operation
upon
the
Body
;
For
as
to
the
Act
of
Understanding
,
she
works
without
the
concurrence
of
any
Bodily
Organ
,
and
therefore
can
subsist
by
her
own
nature
when
separated
from
the
Body
,
without
the
concurrence
of
any
matter
to
sustain
her
.
The
Independence
of
the
Soul
in
her
Being
and
Operation
upon
the
Body
is
manifest
,
because
she
hath
in
some
measure
the
knowledge
of
Truth
,
of
God
,
of
Angels
,
and
of
her Self
;
She
can
assent
,
discourse
,
abstract
,
invent
,
contrive
,
and
do
the
like
;
none
of
which
Acts
depend
upon
any
material
faculty
:
And
then
further
this
Independence
of
hers
appears
in
those
Raptures
and
Extasies
wherein
the
Soul
is
rais'd
above
and
from
the
Body
and
bodily
Organs
,
though
not
from
informing
the
Body
,
yet
certainly
from
borrowing
any
assistance
or
help
there
from
for
the
producing
of
its
Operation
:
The
truth
is
,
the
Soul
of
Man
is
such
a
spiritual
substance
that
it
receiveth
perfection
from
all
things
,
for
Intellectus
omnia
intelligit
,
yea
wherein
all
Contraries
are
reconciled
and
lay
aside
their
Opposition
;
For
as
a
Noble
Writer
truly
observes
,
[
(i)
](B09989-e26570-b)
(i)
Morney
de
verit
.
Relig.
Christian
.
cap.
14.
Those
things
which
destroy
one
another
in
the
World
,
maintain
and
perfect
one
another
in
the
Mind
,
one
thing
being
a
means
for
the
clearer
apprehension
of
another
.
Thirdly
,
This
is
also
evident
to
Reason
,
That
if
the
Soul
were
a
mortal
perishing
thing
,
then
it
would
undeniably
follow
,
That
those
natural
desires
which
are
planted
in
every
man's
Soul
should
be
frustrate
and
in
vain
;
But
such
desires
being
not
sinful
,
cannot
be
frustrate
,
for
Natura
nil
facit
frustra
,
Nature
doth
nothing
in
vain
:
Now
these
natural
desires
of
the
Soul
should
be
in
vain
if
there
were
not
something
to
content
and
satisfie
them
,
which
being
not
found
upon
Earth
,
must
be
sought
for
in
Heaven
,
yea
in
God
himself
:
And
this
plainly
shews
that
the
Soul
is
divine
and
immortal
.
Indeed
a
sinful
desire
should
not
be
fulfilled
(
as
if
a
Man
should
vainly
desire
to
be
transformed
into
an
Angel
;
)
But
as
for
meer
natural
desires
in
Man
,
as
the
desire
to
live
happy
,
and
to
be
free
of
misery
,
these
are
not
sinful
;
and
forasmuch
as
they
cannot
be
fulfill'd
in
this
life
,
therefore
they
must
be
fulfill'd
in
the
life
to
come
.
Naturally
every
man
desires
to
have
a
being
after
his
Body
is
dissolved
;
Hence
is
that
desire
which
men
have
to
leave
a
good
Name
behind
them
,
and
that
it
may
go
well
with
their
Posterity
,
and
the
like
:
And
from
this
Natural
instinct
come
those
ambitious
desires
in
vain
men
to
erect
costly
Sepulchres
and
Monuments
after
their
death
,
and
to
call
their
Houses
and
Lands
after
their
own
Names
;
yea
the
poorest
Tradesmen
hath
this
desire
when
he
can
reach
no
higher
,
he
will
have
a
Stone
laid
upon
his
Grave
with
his
Name
upon
it
:
Now
this
very
ambitious
desire
that
is
in
man
is
a
testimony
in
his
mind
of
the
immortality
of
his
Soul
,
that
it
subsisteth
after
this
life
,
and
dieth
not
with
the
Body
.
Fourthly
,
Another
reason
of
the
Souls
Immortality
(
which
is
also
obvious
to
the
Light
of
Nature
)
may
be
drawn
from
the
dignity
and
preheminence
of
Man
above
other
Creatures
,
which
were
appointed
to
be
subject
and
serviceable
to
him
;
Now
this
dignity
cannot
possibly
stand
with
the
Souls
mortality
:
For
would
not
many
other
Creatures
far
excel
Man
in
health
,
strength
,
swiftness
,
and
in
the
duration
of
their
being
,
if
Man's
Soul
were
not
Immortal
?
Alas
how
subject
is
the
nature
of
Man
to
weakness
,
faintness
,
cares
,
fears
,
jealousies
,
discontents
and
all
other
miseries
of
Mind
and
Body
,
which
other
Creatures
are
not
so
obnoxious
unto
?
Is
there
not
disturbance
in
our
very
peace
,
and
have
not
our
contentments
and
comfort
here
their
vexation
and
interruption
?
And
must
not
their
miseseries
be
exceeding
miserable
whose
very
happiness
in
this
Life
is
unhappy
,
if
there
were
not
a
Life
to
come
?
Mortality
and
corruption
make
the
want
of
Reason
a
priviledge
to
other
Creatures
;
And
in
this
case
the
Beasts
would
be
so
much
the
more
happy
than
Man
,
by
how
much
the
less
they
know
their
own
misery
:
And
therefore
there
must
be
some
other
thing
wherein
Man
far
excels
the
other
Creatures
,
and
that
is
in
the
Spiritualness
and
Immortality
of
his
Soul
.
Fifthly
,
Every
corruptible
mortal
thing
is
subject
to
time
and
motion
,
but
the
Soul
of
Man
is
neither
subject
to
time
nor
motion
,
and
consequently
she
is
not
corruptible
and
mortal
.
That
the
Soul
is
not
subject
to
motion
is
cleared
thus
;
Motion
hindereth
the
Soul
from
attaining
its
own
perfection
,
when
the
Soul
is
free
from
motion
and
perturbation
then
it
is
most
perfect
,
and
most
fit
to
understand
spiritual
things
,
sutable
to
its
own
nature
:
As
Water
when
it
is
clear
and
not
muddy
receives
the
similitude
of
the
Face
with
most
clearness
.
Again
,
Reason
it self
will
tell
us
,
That
the
things
that
are
true
need
not
a
lie
to
further
them
:
But
now
to
make
use
of
the
Souls
Immortality
as
a
means
to
further
and
incite
us
to
the
Duties
which
we
are
bound
to
do
,
were
to
use
a
lie
,
if
the
Soul
were
not
Immortal
:
For
many
Religious
Duties
which
we
are
bound
to
perform
require
the
contempt
of
this
Life
,
as
the
abstaining
from
the
Flesh
and
forforsaking
the
good
of
this
World
;
which
a
man
would
not
do
if
he
had
not
the
hope
of
Immortality
,
in
which
he
findeth
the
recompence
of
his
losses
;
yea
this
very
perswasion
of
the
Souls
Immortality
made
some
Heathens
willingly
suffer
death
for
the
safety
of
their
Countrey
.
If
our
last
End
were
only
in
this
Life
,
then
all
that
we
do
should
be
for
this
last
End
,
to
aim
at
it
,
to
procure
it
,
and
never
to
cross
it
:
Doubtless
it
were
great
folly
and
madness
in
men
to
undergo
so
many
hard
things
as
they
do
,
if
they
had
not
a
perswasion
in
their
Hearts
of
this
Immortality
,
and
if
their
hope
were
only
in
this
Life
of
all
men
they
should
be
most
miserable
;
But
they
are
perswaded
that
the
Soul
is
Immortal
,
and
they
find
that
this
World
(
wherein
they
now
converse
)
is
too
steril
and
empty
to
fill
the
vastness
and
limit
the
desires
thereof
;
It
must
be
the
possession
of
an
immortal
,
infinite
,
immutable
good
,
that
must
satisfie
their
Understandings
and
Wills
,
both
which
faculties
aim
at
the
chiefest
and
highest
object
:
The
Vnderstanding
is
carried
ad
summam
Causam
,
to
the
first
of
Truths
,
and
the
Will
ad
summum
Bonum
,
to
the
last
of
Ends
;
And
therefore
He
only
which
is
the
First
and
the
Last
can
satisfie
the
vast
desires
of
the
Soul
.
Sixthly
,
Upon
this
ground
the
Soul
must
needs
be
Immortal
,
because
God
is
just
:
A
man
may
as
well
say
that
there
is
no
God
at
all
,
as
to
say
that
God
is
unjust
:
Now
then
God
being
the
just
Judge
of
all
it
behoves
him
to
punish
the
Wicked
,
and
to
reward
the
Just
;
but
if
God
did
not
this
in
another
life
he
should
never
do
it
,
for
in
this
life
the
Wicked
flourish
and
the
Just
are
oppressed
:
Therefore
as
God
is
just
,
there
remains
another
Life
after
this
,
wherein
the
Souls
of
the
Just
shall
be
rewarded
,
and
the
Souls
of
the
Wicked
shall
be
punished
.
If
the
Soul
were
Mortal
,
forasmuch
as
in
this
World
wicked
men
prosper
in
their
Wickdeness
,
and
good
men
(
as
to
their
outward
being
)
perish
in
a
way
of
Righteousness
,
how
should
the
Justice
of
God
who
is
the
Supreme
Being
,
and
whose
ways
are
ways
of
Righteousness
,
be
vindicated
?
Seventhly
,
It
may
satisfie
the
Reason
of
any
man
that
the
Soul
is
Immortal
,
since
there
is
an
universal
consent
and
agreement
of
all
Nations
of
the
Earth
in
one
or
other
kind
of
Religion
,
and
the
Worship
of
some
Deity
,
which
is
raised
out
of
this
hope
,
That
that
God
whom
they
worship
will
reward
their
Piety
,
if
not
here
yet
in
another
Life
.
Nulla
gens
adeò
extra
leges
est
projecta
,
ut
non
aliquos
Deos
credat
,
saith
Seneca
:
Hence
proceeded
those
Fictions
of
the
Poets
touching
the
Elysian
Fields
,
or
places
of
Happiness
for
men
of
honest
and
well
ordered
lives
,
and
places
of
Torment
for
the
wicked
and
irreligious
.
It
must
needs
be
a
visible
Character
of
a
a
Deity
imprinted
in
the
Soul
,
an
irresistible
principle
in
Man's
nature
,
that
must
constrain
it
unto
those
sundry
Religious
Ceremonies
(
observed
among
all
Nations
)
wherein
even
in
places
of
Idolatry
,
some
were
so
irksom
and
repugnant
to
Nature
,
and
others
so
void
of
Reason
,
as
that
nothing
but
a
firm
and
deep
perswasion
of
a
Divine
Judgement
,
and
of
their
own
Immortality
could
ever
have
imposed
them
upon
their
Consciences
:
And
besides
this
consent
of
men
unto
Religion
in
general
,
we
find
it
also
unto
this
one
part
thereof
,
namely
the
Immortality
of
the
Soul
;
All
the
wisest
and
best
reputed
Philosophers
for
Learning
and
Honesty
,
and
even
Barbarians
,
Infidels
and
savage
people
have
discern'd
it
by
the
glimmerings
of
the
Light
of
Reason
.
CHAP.
XI
.
The
verity
and
excellency
of
the
Christian
Religion
evinc'd
by
Reason
.
THe
Light
of
Reason
is
of
excellent
use
to
convince
Heathens
and
Infidels
of
the
truth
of
the
Christian
Religion
,
there
being
no
Religion
at
this
day
professed
throughout
the
World
that
hath
so
much
reason
in
it
and
for
it
as
the
Christian
Religion
hath
;
if
we
consider
the
way
of
cleansing
and
expiating
Sin
by
Christ
,
the
dignity
and
excellency
of
the
Person
of
the
Mediator
,
the
exactness
of
Divine
Justice
,
which
requires
Satisfaction
,
the
Rewards
and
Punishment
prescribed
and
appointed
by
the
Christian
Religion
,
the
excellent
Doctrine
and
Instructions
thereof
,
the
Exemplary
Life
of
Christ
and
His
Apostles
;
How
many
things
in
our
Religion
are
witnessed
to
and
approved
in
the
Writings
of
the
most
Rational
and
Learned
Heathens
;
and
how
the
greatest
Enemies
of
the
Christian
Religion
,
as
Julian
,
Porphyry
and
others
were
once
Christians
,
and
came
to
renounce
the
same
meerly
through
Pride
and
Discontent
:
If
these
and
other
things
relating
to
our
Religion
be
but
duly
weighed
,
it
will
appear
even
to
the
Eye
of
Reason
that
there
is
much
Truth
and
Excellency
therein
,
and
that
other
Religions
are
but
fictitious
and
vain
,
having
no
rational
Consistence
in
them
.
But
we
will
handle
this
matter
more
particularly
,
though
with
as
much
Brevity
as
possibly
we
can
.
First
,
The
Antiquity
of
the
Christian
Religion
proveth
it
to
be
the
true
Religion
;
Prima
sunt
vera
,
verum
est
prius
;
That
is
most
true
which
is
most
antient
:
Seeing
the
true
Religion
is
the
way
whereby
Man
must
come
to
God
,
and
have
Communion
with
him
,
and
is
copula
relationis
between
God
and
Man
,
it
must
needs
be
as
Antient
as
Man
is
:
As
for
the
Writings
of
most
of
the
Heathens
,
unless
it
be
those
that
are
forged
and
suppositious
,
they
are
but
of
yesterday
in
comparison
of
Moses
the
Law-giver
under
God
to
the
Jews
;
even
Orpheus
the
first
Heathen
Poet
was
eight
hundred
years
after
Moses
,
as
Strabo
,
Plutarch
and
Diodorus
Siculus
testifie
.
The
most
Antient
Records
of
the
Heathens
began
in
Solon's
time
,
which
was
in
the
time
of
Esdras
;
the
Romans
had
their
Religion
from
the
Graecians
,
and
the
Graecians
from
Caecrop
an
Egyptian
;
and
the
Carthaginians
had
theirs
from
Cadmus
a
Phoenician
;
Now
these
two
Countries
,
Egypt
and
Phoenicia
,
with
the
Mediterranean
Sea
do
compass
about
Judaea
,
and
therefore
any
man
that
's
rational
may
easily
perceive
that
all
their
Religion
came
from
the
Jews
.
This
is
sufficiently
demonstrated
by
several
Writers
of
ours
,
and
particularly
by
Mr.
Gale
in
his
late
Books
;
so
that
it
would
be
superfluous
for
me
to
enlarge
upon
this
subject
.
When
the
Wise
men
of
Greece
ask'd
their
Gods
whence
the
knowledge
of
Arts
and
Sciences
should
come
,
they
received
this
Answer
,
Solus
utique
Chaldaeus
sapiens
;
and
Orpheus
their
antient
Poet
tells
us
that
when
God
was
angry
He
destroyed
the
World
,
committed
the
Truth
uni
Chaldaeo
:
And
Plato
in
his
Epimenides
referreth
all
,
uni
Barbaro
.
If
it
be
demanded
who
this
Chaldean
,
this
Barbarian
should
be
,
the
Egyptians
call
him
Theut
,
which
signifieth
a
Stranger
,
meaning
Abraham
,
for
so
Origen
against
Celsus
and
Josephus
against
Appian
say
plainly
,
that
when
the
Heathen
Nations
used
to
Conjure
they
would
make
use
of
Abraham's
Name
,
saying
,
Per
Deum
Abraham
.
Well
then
,
if
the
Jewish
Religion
be
Ancient
,
ours
must
needs
be
so
too
;
for
ours
is
the
same
with
theirs
Evangelically
considered
;
their
Types
,
Sacrifices
,
Prophecies
and
Ordinances
referring
to
Christ
,
who
is
the
very
substance
of
the
Christian
Religion
:
The
Mosaical
Law
of
the
Old
Testament
,
what
is
it
else
but
Evangelium
reconditum
,
a
veiled
Gospel
?
And
the
Gospel
in
the
New
Testament
,
what
is
it
but
Lex
Revelata
?
the
Law
of
the
Old
Testament
revealed
:
And
thus
it
appears
that
the
Christian
Religion
is
the
most
Ancient
.
Secondly
,
If
we
look
at
the
means
and
way
of
Atonement
and
Propitiation
held
forth
in
the
Christian
Religion
,
it
must
needs
appear
to
be
the
most
Wise
and
Reasonable
of
any
Religion
:
The
Eternal
God
or
Supreme
Being
as
He
is
full
of
Love
and
Mercy
,
so
He
is
Just
and
Righteous
;
His
Justice
is
infinite
as
Himself
is
,
He
will
so
shew
Mercy
as
that
He
will
appear
to
be
infinitely
Just
toward
the
the
Offendor
;
and
therefore
in
Reason
there
must
be
some
way
or
means
of
Satisfaction
and
Atonement
found
out
,
or
else
God
and
Man
being
separarated
by
Sin
could
not
be
reunited
.
The
wiser
sort
among
the
Heathens
were
convinc'd
by
the
Light
of
Reason
,
That
Man
being
alienated
from
God
,
and
not
able
of
himself
to
come
to
God
in
regard
of
his
darkness
and
ignorance
,
there
is
a
necessity
of
some
way
or
means
of
cleansing
and
atonement
:
Hence
came
the
multitude
of
their
Sacrifices
and
Oblations
,
especially
when
any
great
Plague
or
Judgment
was
upon
them
:
But
now
that
Christ
the
Son
of
God
,
who
is
equal
with
God
,
should
be
this
way
or
means
by
giving
up
himself
a
Sacrifice
for
Sin
,
of
this
they
were
wholly
ignorant
.
Is
it
so
that
the
Justice
of
God
offended
by
Sin
is
infinite
?
Then
it
is
but
reasonable
,
that
this
infinite
Justice
should
have
infinite
reparation
and
satisfaction
,
which
neither
Angels
nor
Men
(
being
but
finite
Creatures
)
can
give
to
the
infinite
God
;
And
therefore
unless
the
Mediator
or
Days-man
that
takes
up
the
difference
between
God
and
man
be
himself
the
infinite
God
as
well
as
man
,
such
an
infinite
Satisfaction
cannot
be
given
.
This
way
or
means
being
contrived
and
found
out
only
by
the
wise
infinite
God
,
and
clearly
held
forth
in
the
Christian
Religion
(
and
in
no
other
Religion
besides
)
it
must
needs
be
even
by
the
Light
of
Reason
the
best
and
safest
,
and
truest
Religion
,
as
that
which
vindicates
the
Honour
of
the
great
God
,
and
gives
true
peace
and
security
to
man
.
Thirdly
,
The
Glorious
Miracles
wrought
by
Christ
may
convince
any
man's
reason
of
the
Truth
of
the
Christian
Religion
.
Not
only
Josephus
and
other
Jews
besides
him
,
but
also
divers
Heathen
Authors
and
some
of
Christ's
greatest
Adversaries
do
acknowledge
His
Miracles
:
Julian
the
Apostata
(
as
great
an
Enemy
as
he
was
)
confess'd
that
Jesus
cured
the
Blind
,
and
the
Lame
,
and
delivered
some
from
Devils
that
were
possessed
in
Bethsaida
and
Bethany
;
Pilate
himself
in
a
Letter
of
his
to
the
Emperor
Tiberius
witnesseth
,
That
Jesus
gave
sight
to
the
Blind
,
cleansed
the
Lepers
,
healed
them
that
were
diseased
,
delivered
them
that
were
possessed
from
Devils
,
over-ruled
the
Waters
,
raised
the
Dead
,
and
rose
again
Himself
from
the
dead
after
three
days
:
Hereupon
Tertullian
bids
the
Senate
and
People
of
Rome
read
their
own
Commentaries
,
and
search
their
Records
,
where
they
shall
find
the
Miracles
of
Jesus
,
which
if
they
had
not
been
sufficiently
known
to
be
true
and
real
,
Tertullian
himself
in
this
Case
might
have
been
easily
convicted
of
lying
and
forgery
.
These
Miracles
of
Christ
were
wrought
not
in
one
or
two
places
,
but
in
many
,
not
in
a
corner
but
in
the
open
view
of
the
World
,
and
were
attended
with
such
Majesty
and
Power
,
that
there
are
thousands
that
will
rather
die
on
a
Rack
than
deny
or
gainsay
the
same
.
Jesus
wrought
great
Miracles
(
saith
Josephus
)
and
although
He
was
Crucified
and
put
to
death
,
yet
His
Disciples
forsook
him
not
,
but
did
cleave
unto
him
:
And
as
He
Himself
wrought
many
Miracles
when
he
was
upon
Earth
,
so
His
Disciples
,
after
He
was
gone
from
them
,
by
His
power
and
virtue
did
likwise
effect
such
Miracles
as
fill'd
the
World
with
the
fame
of
them
,
and
were
a
special
means
to
convert
whole
Kingdoms
to
Christ
.
If
any
be
so
absurd
and
impudent
as
to
deny
the
Miracles
of
Christ
,
then
I
would
ask
of
them
whether
it
be
not
a
great
and
strange
Miracle
,
That
so
many
Nations
,
and
in
them
so
many
Wise
and
Learned
men
should
follow
and
adore
a
poor
contemptible
man
without
Miracles
,
and
should
be
willing
to
die
for
Him
,
even
for
Him
that
died
a
cursed
ignominious
Death
upon
the
Cross
!
If
His
Miracles
were
not
great
and
far
surmounting
the
Nature
and
capacity
of
a
meer
Man
,
if
they
were
not
divine
and
supernatural
,
can
any
sober
man
imagin
that
so
many
thousands
would
be
so
far
convinc'd
and
perswaded
by
them
as
to
die
joyfully
and
triumphantly
for
the
Name
and
Honour
of
this
Jesus
?
Is
it
a
Miracle
to
work
upon
a
man
by
touching
him
,
and
much
more
without
touching
him
,
and
most
of
all
without
seeing
him
?
Then
what
a
Miracle
is
it
to
work
powerfully
in
the
Hearts
of
whole
Nations
a
far
off
,
without
once
seeing
them
,
and
to
touch
them
without
coming
at
them
,
and
to
convert
and
draw
them
to
Himself
without
touching
them
with
His
Hand
?
Yea
but
say
some
(
very
absurdly
and
irrationally
)
Christ
and
His
Apostles
wrought
Miracles
by
the
help
of
Magick
;
Let
such
vain
men
resolve
us
if
ever
they
knew
or
heard
of
a
Magician
that
wrought
such
Miracles
,
and
came
with
such
power
and
efficacy
upon
the
Hearts
of
all
sorts
of
men
after
his
death
,
as
Jesus
did
?
And
as
for
His
Apostles
,
what
gain
or
advantage
could
they
get
by
exercising
this
Magick
?
No
considerate
man
will
attempt
any
great
matter
but
for
some
end
or
other
;
Now
what
Profit
,
what
Preferment
,
what
Honour
in
this
World
got
they
by
it
?
Nay
did
it
not
procure
them
much
Hatred
,
Danger
,
Imprisonment
,
Torments
,
and
at
last
Death
it self
?
Magicians
usually
hide
themselves
and
conceal
their
Art
when
they
are
pursued
for
it
;
But
did
the
Apostles
do
so
?
What
a
strange
kind
of
Magick
is
this
,
that
will
needs
be
known
and
exercised
even
in
despite
of
the
rage
of
Rulers
and
People
,
yea
of
Death
it self
?
Doubtless
't
is
very
remarkable
,
that
as
in
Moses
time
God
so
ordered
(
in
His
wise
Providence
)
that
there
should
be
many
great
Magicians
in
Egypt
,
that
He
might
make
His
own
Power
the
more
evident
;
So
in
the
times
of
Christ
and
His
Apostles
there
was
great
store
of
them
in
Judaea
,
Rome
and
other
places
,
that
a
difference
might
be
put
between
the
Illusions
of
Satan
and
the
miraculous
Works
of
God
.
Pliny
reports
that
there
were
never
more
Magicians
in
the
World
than
in
the
Reign
of
Nero
,
which
was
the
time
of
spreading
the
Gospel
by
Christ's
Apostles
,
neither
was
the
vanity
of
that
Art
(
as
he
saith
)
ever
more
apparently
known
than
at
that
time
:
If
therefore
this
Art
of
Magick
did
never
flourish
more
in
Princes
Courts
than
in
the
times
of
the
Apostles
,
why
did
not
one
or
other
step
forth
to
vanquish
or
convict
them
before
the
Magistrates
?
Origen
(
not
to
mention
here
other
Learned
men
that
were
converted
to
Christ
)
was
himself
a
great
Philosopher
,
and
fellow-Disciple
to
Plotinus
who
is
highly
commended
by
the
Philosophers
;
can
any
sober
man
imagine
that
he
and
others
of
great
judgment
and
abilities
would
suffer
themselves
(
like
so
many
fools
and
mad
men
)
to
be
led
with
vain
Illusions
?
Or
to
attribute
those
things
to
God's
special
miraculous
Operation
which
depended
wholly
upon
Natural
Causes
?
Especially
seeing
that
both
Origen
and
also
Cyprian
before
their
Conversion
to
Christ
had
professed
the
Art
of
Magick
!
If
it
be
further
said
that
the
Apostles
were
influenced
by
pride
and
vain-glory
in
doing
what
they
did
,
how
happeneth
it
then
that
each
of
them
did
not
cause
himself
to
be
worshipped
and
adored
,
as
the
Idol-gods
and
Mahomet
did
?
If
they
were
so
vain-glorious
in
their
works
as
is
pretended
,
why
did
they
not
make
use
of
their
own
Names
,
and
exalt
themselves
?
but
refer
all
to
Jesus
,
and
give
him
the
power
and
glory
of
all
,
who
was
so
much
despised
by
the
great
men
of
the
World
?
Surely
this
must
needs
be
from
God
and
from
a
divine
power
,
and
not
from
Satan
nor
from
Men.
Fourthly
,
Let
a
man
but
rationally
consider
the
Life
and
Doctrine
of
Jesus
,
who
is
the
Author
and
substance
of
the
Christian
Religion
,
and
he
will
be
convinc'd
of
the
verity
and
excellency
of
it
;
What
was
the
Life
and
Conversation
of
Jesus
upon
Earth
(
even
by
the
confession
both
of
Jews
and
Gentiles
)
but
the
very
pattern
of
Virtue
and
Piety
?
What
was
it
but
the
very
Body
of
the
Legal
Types
and
shadows
,
and
the
substance
of
the
Predictions
and
Prophecies
concerning
the
Messias
?
How
wise
,
how
patient
,
how
meek
and
humble
,
how
loving
and
compassionate
to
Mankind
?
How
holy
and
heavenly
minded
,
how
diligent
,
faithful
and
impartial
was
he
in
the
Work
of
God
?
He
did
neither
flatter
the
greatest
nor
discourage
the
meanest
,
but
delivered
the
whole
Counsel
of
God
without
respect
of
persons
:
What
a
publick
spirit
,
what
self-denial
,
what
excellent
Virtues
and
Graces
did
Jesus
shew
forth
both
in
His
Actions
and
Sufferings
?
(
His
Enemies
themselves
being
Judges
)
Insomuch
that
Porphyry
acknowledged
Him
to
be
a
most
Excellent
Man
,
though
(
saith
he
)
the
Christians
are
to
blame
to
Worship
Him
as
God
.
And
Pilate's
Wife
desired
that
her
Husband
might
not
meddle
with
that
Just
man
.
To
His
painful
Death
which
He
suffered
for
us
He
went
as
a
Sheep
to
the
slaughter
,
not
opening
His
mouth
,
and
prayed
most
affectionately
for
His
Enemies
upon
the
Cross
,
Father
forgive
them
,
for
they
know
not
what
they
do
.
Never
was
there
such
an
Example
of
Virtue
and
Holiness
as
Jesus
was
,
and
therefore
how
can
any
man
of
reason
think
that
he
should
be
the
Author
or
Founder
of
a
false
Religion
?
As
for
His
Doctrine
and
Instructions
,
there
cannot
be
any
found
out
or
devised
more
excellent
and
precious
;
Never
man
spake
as
He
spake
;
What
was
the
continual
subject
of
His
Preaching
and
Discourse
but
the
evil
of
Sin
,
the
vanity
of
this
World
,
the
goodness
and
mercy
of
God
in
pardoning
the
Sinner
,
the
excellency
of
Holiness
and
Righteousness
,
the
glory
and
happiness
of
Heaven
:
He
teacheth
not
His
Disciples
how
to
obtain
the
Riches
,
Honours
and
Pleasures
of
this
World
,
how
to
be
great
amongst
men
,
and
to
seek
the
praise
and
applause
of
men
,
how
to
Conquer
Kingdoms
and
subdue
Nations
by
the
material
Sword
;
But
he
teacheth
them
how
to
deny
themselves
and
take
up
the
Cross
and
follow
Him
,
how
to
be
Crucified
to
the
World
and
the
Flesh
,
to
lay
up
Treasures
in
Heaven
,
to
forgive
their
Enemies
,
and
do
good
to
them
that
despitefully
use
them
:
Was
there
ever
such
Heavenly
Doctrine
,
such
Excellent
Instructions
as
proceeded
out
of
His
mouth
?
If
we
look
to
the
Precepts
in
Man's
Laws
,
(
as
those
amongst
the
Lacedemonians
,
Athenians
,
Romans
)
they
neither
command
all
good
,
nor
forbid
all
evil
.
The
Laws
of
men
are
limited
according
to
time
,
place
and
persons
;
As
the
Wise
men
of
Persia
answered
the
King
,
who
would
have
married
his
own
Sister
,
That
indeed
there
was
a
Law
that
a
man
might
not
marry
his
own
Sister
,
but
yet
they
found
another
Law
,
That
the
King
might
do
what
he
would
;
(
and
so
by
this
means
he
shall
have
more
liberty
to
sin
than
his
Subjects
.
)
But
now
on
the
contrary
the
Laws
of
the
Christian
Religion
do
command
all
that
is
good
,
and
forbid
and
restrain
all
that
is
evil
;
the
Precepts
thereof
are
general
and
impartial
to
all
persons
,
to
the
King
as
well
as
the
Subject
,
to
the
Master
as
well
as
the
Servant
,
to
the
rich
as
well
as
the
poor
,
wthout
exception
.
No
other
Religion
or
Doctrine
reacheth
the
Heart
and
inward
man
but
only
this
:
Where
can
we
find
another
Law
that
hath
in
it
Non
concupisces
,
Thou
shalt
not
lust
,
which
striketh
at
the
very
root
and
core
of
corruption
.
Other
Laws
teach
men
to
advance
and
enlarge
their
worldly
interest
and
power
,
and
to
be
in
favour
with
Princes
;
But
the
Precepts
of
the
Christian
Religion
teach
us
to
forsake
the
world
,
and
not
seek
great
things
for
our selves
,
nor
be
ambitious
of
the
favour
of
great
men
,
but
to
live
above
it
.
And
as
God
Himself
is
a
Spirit
,
and
doth
chiefly
require
the
Heart
,
so
that
Worship
which
pleaseth
Him
must
be
spiritual
,
and
such
a
Worship
is
prescribed
and
commanded
by
the
Laws
of
Christ
;
whereas
all
other
Religions
in
the
World
,
as
they
proceed
from
man
,
so
man
himself
being
Corporeal
,
the
Worship
that
he
chiefly
prescribeth
must
be
Corporeal
also
,
and
not
Divine
and
Spiritual
,
as
the
Christian
Religion
chiefly
requires
:
Other
Religions
attribute
the
praise
to
man
either
in
whole
or
in
part
,
but
the
Christian
Religion
attributeth
all
to
God
,
as
the
highest
Truth
,
the
chiefest
Good
,
and
ultimate
End
of
all
.
Fifthly
,
The
nature
and
success
of
Christ's
Kingdom
may
serve
to
convince
any
man's
reason
that
the
Christian
Religion
is
divine
and
heavenly
;
By
what
weak
means
,
by
what
contemptible
Instruments
hath
Christ
advanced
and
enlarged
his
Kingdom
?
How
hath
he
from
time
to
time
confounded
things
that
are
by
things
that
are
not
?
Whereas
men
will
have
apt
Instruments
to
every
action
,
and
the
Matter
also
well
dispos'd
to
work
upon
,
Christ
chooseth
weak
and
unapt
Instruments
for
carrying
on
His
work
in
the
World
;
not
the
Wise
,
and
Noble
,
and
Learned
of
the
World
,
but
Poor
simple
men
to
be
His
Apostles
and
Ambassadors
;
and
then
for
the
Matter
which
they
were
to
work
upon
,
namely
the
World
,
it
was
altogether
unprepared
,
both
Jews
and
Gentiles
hating
Christ
and
His
Apostles
:
Vlpian
the
chiefest
Lawyer
,
Galen
the
chiefest
Physician
,
Porphyry
and
Plotinus
the
chiefest
Philosophers
then
living
,
were
desperate
Enemies
to
them
,
and
wrote
Books
against
Christ
and
the
Christian
Religion
:
Julian
the
Emperour
forbad
Schools
of
Learning
to
the
Christians
in
hatred
of
Christianity
,
and
the
other
persecuting
Emperours
devised
most
exquisite
Torments
to
be
inflicted
on
the
poor
Christians
,
and
put
thousands
of
them
to
a
cruel
death
;
and
yet
for
all
this
Christianity
prevailed
,
and
the
Kingdom
of
Christ
was
enlarged
;
Which
is
an
undoubted
Proof
and
Demonstration
(
even
to
the
Eye
of
Reason
)
of
the
Truth
and
Excellency
of
the
Christian
Religion
,
and
that
the
Kingdom
of
Christ
is
most
divine
and
powerful
,
and
not
worldly
,
weak
and
carnal
.
That
this
Jesus
,
who
was
born
in
the
little
Countrey
of
Judaea
subdued
by
the
Romans
,
of
poor
Parents
in
a
sorry
Village
,
destitute
of
Friends
and
of
all
Worldly
helps
and
advantages
,
should
give
Law
to
and
Conquer
the
World
by
His
Gospel
or
the
Word
of
His
Kingdom
;
is
not
this
wonderful
!
And
would
ye
know
what
He
promiseth
His
Subjects
and
Followers
?
Why
,
instead
of
great
matters
that
they
might
expect
in
this
Life
,
He
tells
them
plainly
what
great
Afflictions
and
Tribulations
they
must
endure
for
His
sake
,
if
they
will
follow
Him
and
be
His
Disciples
indeed
;
they
must
expect
to
be
persecuted
,
reproached
,
scourged
,
imprisoned
,
and
put
to
death
:
Whereas
other
Kings
and
Monarchs
promise
great
Dignities
and
Preferments
in
the
World
to
their
followers
,
this
King
on
the
contrary
by
the
Doctrine
of
the
Cross
drew
the
Nations
to
Him
;
other
Monarchs
Conquer
by
killing
their
Enemies
,
this
King
Conquered
by
dying
for
His
Enemies
;
the
death
other
Monarchs
is
the
decay
and
ruine
of
their
Kingdoms
and
Conquests
,
but
the
death
of
Jesus
hath
established
and
enlarged
His
Kingdom
,
and
is
the
life
and
happiness
of
His
Subjects
.
Who
seeth
not
therefore
by
the
Light
of
Reason
,
a
humane
weakness
in
the
greatness
of
Worldly
Empires
,
and
a
divine
power
in
the
weakness
of
Christ's
Kingdom
?
When
He
died
and
was
buried
His
Kingdom
seem'd
to
die
and
to
be
buried
with
Him
;
a
few
poor
despised
Followers
He
had
,
and
these
were
at
their
wits
end
when
their
Lord
and
Master
was
Crucified
and
laid
in
the
Grave
;
Well
,
but
at
length
they
open
their
mouths
and
boldly
teach
men
to
believe
on
Jesus
who
was
Crucified
and
Buried
,
but
is
now
Risen
again
,
and
to
suffer
for
His
sake
;
And
if
they
be
forbidden
,
they
will
rather
die
than
not
Preach
and
own
this
Crucified
Jesus
;
hereupon
they
are
accused
and
brought
before
Magistrates
,
where
they
own
their
Crime
(
as
their
Adversaries
term'd
it
)
and
are
not
asham'd
of
it
;
and
is
not
this
admirable
?
Other
Malefactors
are
tormented
to
make
them
confess
their
fault
,
and
these
are
tormented
to
make
them
conceal
it
;
those
hold
their
peace
to
save
their
lives
,
&
these
die
for
speaking
;
and
yet
by
this
strange
way
and
means
Christ
that
was
crucified
spreads
His
Kingdom
and
fills
the
whole
World
with
it
.
Out
of
weakness
he
brings
forth
strength
,
and
out
of
death
he
brings
forth
life
;
And
who
can
thus
draw
one
contrary
out
of
another
?
Who
can
thus
overcome
by
yielding
,
who
can
thus
trample
upon
and
triumph
over
his
Enemies
by
dying
,
but
Jesus
in
whom
the
power
of
the
Eternal
God
was
,
and
whose
Kingdom
is
not
of
this
World
,
but
Divine
and
Heavenly
?
Whilst
He
lived
upon
Earth
He
was
despised
and
rejected
,
but
after
His
death
He
is
worshipped
as
God
,
even
to
this
day
,
and
His
true
Followers
will
rather
die
a
thousand
deaths
than
deny
His
Eternal
Godhead
and
Kingdom
.
And
may
not
this
one
Consideration
(
if
there
were
no
more
)
touching
the
Kingdom
of
Christ
wherein
it
far
excels
the
Kingdoms
of
this
World
,
serve
to
convince
any
sober
rational
man
of
the
verity
and
efficacy
of
the
Christian
Religion
?
Sixthly
,
What
strange
Conversions
and
Changes
have
been
wrought
by
the
Gospel
of
Christ
in
the
Hearts
and
Lives
of
some
of
the
most
eminent
and
famous
men
for
Learning
and
Parts
?
How
were
they
wrought
upon
and
converted
by
the
plain
Preaching
of
weak
simple
men
?
Even
by
the
foolishness
of
Preaching
(
as
the
World
counts
it
)
that
so
the
divine
power
and
excellency
of
this
Jesus
and
of
the
Christian
Religion
might
the
more
appear
.
Paul
befor
his
Conversion
was
counted
a
wise
and
learned
man
,
and
was
in
great
reputation
,
so
that
Porphyry
the
famous
Philosopher
saith
of
him
that
it
was
great
pity
such
a
man
should
be
a
Christian
;
yet
when
Paul
had
received
the
greatest
Authority
,
and
raged
most
against
the
Gospel
and
Kingdom
of
Christ
,
he
was
wonderfully
converted
and
turned
quite
another
way
,
and
was
glad
to
tread
many
a
weary
step
and
to
endure
many
great
difficulties
for
the
Gospels
sake
.
Origen
also
a
man
of
great
Learning
and
knowledge
in
Philosophy
and
the
Arts
,
being
converted
by
a
divine
power
to
the
Christian
Religion
,
was
content
to
be
a
poor
Catechist
in
Alexandria
,
and
was
every
day
in
danger
of
death
,
when
he
might
have
been
with
his
fellow
Plotinus
in
great
Authority
and
Favour
,
had
it
not
been
for
his
Christian
profession
.
Surely
it
must
needs
be
some
Divine
and
Heavenly
power
that
did
thus
prevail
upon
these
men
and
upon
many
other
Wise
and
Learned
men
that
might
be
mentioned
:
Never
was
there
such
wonderful
Conversions
in
any
Religion
as
in
this
,
never
such
sound
Repentance
and
Reformation
,
never
such
true
Justice
,
Fortitude
and
Constancy
in
Affliction
even
to
Death
and
Martyrdom
as
in
this
;
so
that
it
was
commonly
said
of
the
Christians
,
Soli
Christiani
mortis
contemptores
.
Seventhly
,
'T
is
an
Argument
of
the
Truth
and
Excellency
of
the
Christian
Religion
,
That
it
hath
been
so
much
opposed
and
persecuted
from
time
to
time
by
the
rage
and
cruelty
of
the
Devil
and
wicked
men
;
As
it
was
commonly
said
of
that
Monster
Nero
a
Persecutor
of
Christians
,
That
it
must
needs
be
a
good
and
excellent
thing
which
so
wicked
a
man
hated
:
The
more
wicked
and
ungodly
men
are
,
the
more
they
hate
that
which
is
Divine
,
and
which
most
resembles
the
Holy
God
.
Now
no
Religion
or
Profession
in
the
World
hath
been
so
desperately
hated
and
persecuted
by
wicked
ungodly
wretches
as
the
Christian
Religion
;
and
yet
the
more
it
has
been
opposed
and
trampled
upon
by
them
,
the
more
it
has
prevailed
and
flourished
,
even
in
despight
of
their
rage
and
malice
.
What
a
miserable
end
did
befal
Herod
and
other
great
Persecutors
of
this
Religion
?
Many
of
which
did
vindicate
Christ
and
His
Truth
at
and
by
their
death
,
(
when
the
Hand
of
God
was
heavy
upon
them
,
)
though
they
had
raged
against
Him
in
their
life
time
,
and
done
whatever
they
could
to
root
out
His
Kingdom
and
People
.
Nay
Satan
himself
the
greatest
Persecutor
of
all
hath
witnessed
for
the
Christian
Religion
against
himself
;
All
the
Art
Magick
which
he
invented
could
never
Conjure
or
call
up
Christ
:
Plotinus
and
Apollonius
and
other
great
Magicians
that
rais'd
up
the
Image
of
Jupiter
and
other
Heathen
Gods
,
though
they
assayed
with
all
their
skill
and
power
to
bring
up
the
Image
of
Christ
,
yet
could
they
never
effect
it
;
for
Christ
is
not
subject
to
their
power
,
being
infinitely
above
them
.
'T
is
well
known
to
the
Heathens
,
that
at
the
Birth
and
Death
of
this
Jesus
their
Idol-Gods
fell
down
,
and
their
Oracles
at
Delphos
,
Dodon
and
other
places
were
stricken
dumb
;
Insomuch
as
Porphyrie
himself
confesseth
and
bewaileth
,
that
since
the
time
that
Jesus
was
Worshipped
they
have
had
no
benefit
at
all
by
any
of
their
Gods
:
The
Voice
that
was
heard
in
the
Air
in
the
Reign
of
Tiberius
Caesar
about
the
time
of
Christ's
death
,
commanding
the
Master
of
the
Ship
to
cry
aloud
that
the
Great
God
Pan
is
dead
,
upon
which
followed
great
screechings
and
lamentations
in
the
Air
,
we
find
mentioned
in
divers
credible
Authors
.
Lactantius
tells
us
that
when
the
Heathens
offered
Sacrifice
to
their
Gods
the
very
presence
of
a
Christian
would
dash
and
spoil
their
Mysteries
;
and
thereupon
came
that
speech
which
we
read
in
Lucian
,
If
there
be
any
Christian
here
let
him
depart
hence
.
This
Jesus
hath
made
such
work
amongst
the
Idol-Gods
,
that
Augustine
cries
out
,
Where
are
your
Gods
!
where
are
your
Prophets
!
where
are
your
Oracles
!
where
are
your
Sacrifices
!
are
they
not
ceased
?
If
Christ
the
Ark
of
God
comes
in
place
,
Dagon
the
great
Idol
must
needs
fall
down
.
Now
the
Christian
Religion
hath
three
great
Enemies
in
the
World
,
Heathens
,
Jews
,
and
Mahumetans
,
against
whose
Religion
or
rather
Superstition
we
will
speak
a
few
words
to
shew
the
unreasonableness
and
absurdity
thereof
.
And
First
[
*
](B09989-e30270-b)
*
I.
Reasons
against
the
Heathenish
Idolatry
.
touching
the
Heathen
Gods
,
we
have
this
to
say
against
them
in
a
way
of
Reason
(
which
may
be
much
more
enlarged
)
That
they
must
needs
be
vain
,
and
even
ridiculous
;
since
by
the
confession
of
their
own
Learned
Writers
,
these
Gods
or
rather
Devils
did
command
Images
to
be
erected
to
them
,
and
told
the
fashion
that
they
were
of
.
And
is
not
this
absurd
and
unbecoming
the
Majesty
of
a
Deity
?
seeing
the
true
and
infinite
God
who
dwells
in
the
Light
inaccessible
cannot
be
resembled
by
any
Shape
?
What
did
these
Dunghil-Gods
of
theirs
chiefly
command
and
forbid
but
outward
corporeal
things
?
Whereas
the
true
God
is
a
Holy
Glorious
Spirit
,
who
commands
the
Spirits
of
men
,
and
chiefly
requires
spiritual
Worship
and
Obedience
.
These
Gods
of
theirs
were
not
of
Vniversal
use
,
nor
were
they
good
for
all
things
;
One
forsooth
was
good
for
Medicine
,
and
another
for
Wisdom
,
and
another
for
War
;
whereas
the
true
God
is
an
Universal
perfect
Good
:
The
Religion
of
these
Heathen
Gods
consisted
only
in
offering
Frankincense
and
Spices
,
and
outward
Oblations
,
which
could
never
cleanse
the
Soul
of
man
from
its
spots
and
defilements
:
And
therefore
when
Cyril
told
Julian
the
Apostata
that
Sin
defileth
the
Soul
,
and
that
outward
and
bodily
things
could
never
wash
away
the
inward
filthiness
and
corruption
of
the
Spirit
,
this
made
Julian
stagger
,
for
he
could
not
tell
how
to
answer
it
.
What
shall
we
say
further
?
Are
not
the
Parents
,
Birth
and
Manners
of
these
goodly
Deities
particularly
set
down
by
their
own
Poets
and
Philosophers
,
and
by
divers
of
the
Ancient
Fathers
and
our
own
Modern
Writers
;
and
is
it
not
ridiculous
for
any
man
to
believe
that
these
were
true
Gods
?
Nay
truly
they
were
not
only
Men
whom
the
Heathens
Worshipped
,
but
wicked
men
,
the
worst
and
vilest
of
men
,
given
up
to
Whoredom
and
Drunkenness
,
and
Cruelty
,
and
all
manner
of
vice
and
wickedness
;
Yea
they
were
Devils
and
wicked
Spirits
that
appeared
in
the
likeness
of
Men
,
and
commanded
themselves
to
be
worshipped
.
So
absurd
and
irrational
were
some
of
these
poor
Heathens
,
that
they
did
not
only
worship
wicked
Men
and
Devils
,
but
even
Beasts
also
;
an
Ox
,
a
Dog
,
a
Crocodile
,
yea
Onions
and
Garlick
.
O
monstrous
folly
and
madness
!
How
did
the
Devil
bewitch
them
?
What
horrid
cruelty
did
he
exercise
upon
them
,
commanding
them
to
sacrifice
Men
and
Women
to
him
when
he
was
grievously
offended
with
them
,
(
as
he
doth
at
this
day
in
some
Heathenish
Countries
.
)
But
when
he
was
more
mild
and
gentle
,
then
forsooth
he
must
have
Stage-Plays
,
Musick
,
Dancing
and
the
like
Pastimes
to
make
him
merry
:
Behold
here
the
Vanity
and
Brutishness
of
the
Heathenish
Idolatry
.
Secondly
,
As
for
the
Jews
[
*
](B09989-e30860-b)
*
II.
Against
the
Jewish
Religion
.
they
are
most
unreasonable
in
their
Enmity
against
Christ
and
the
Christian
Religion
.
The
truth
of
the
Old
Testament
is
acknowledged
by
them
as
well
as
by
us
,
though
they
do
not
rightly
and
spiritually
understand
it
,
by
reason
of
the
veil
which
is
upon
their
Hearts
to
this
day
;
So
blind
and
so
deluded
they
are
,
as
to
hold
that
the
true
Messias
is
yet
to
come
;
that
Jesus
is
not
the
Messias
;
and
that
when
the
Messias
first
comes
he
shall
be
great
in
the
World
,
and
have
a
Princely
Court
and
Attendants
at
Jerusalem
;
and
that
he
shall
subdue
all
the
Enemies
of
the
Jews
.
Now
truly
these
are
but
vain
dreams
and
fancies
of
theirs
,
and
quite
contrary
to
Scripture
and
Reason
.
In
Jacob's
Prophesie
concerning
the
Messias
,
Gen.
49.10
.
we
read
that
the
Scepter
was
not
to
depart
from
Judah
,
nor
a
Law-giver
from
between
his
Feet
till
Shiloh
come
;
by
which
Shiloh
is
meant
the
true
Messias
:
But
the
Scepter
was
then
newly
departed
when
Jesus
came
,
and
therefore
He
is
the
true
Shiloh
or
Messias
;
The
Scepter
,
as
is
well
known
,
was
in
Judah
till
the
Captivity
,
and
after
the
Captivity
it
continued
till
Aristobulus
and
Hircanus
,
who
contending
for
it
were
both
of
them
dispossessed
of
it
,
and
Herod
an
Idumaean
and
a
stranger
was
invested
with
the
Royal
Dignity
,
and
then
came
Christ
as
was
long
before
prophesied
,
after
whose
coming
the
Jews
were
dispersed
and
scattered
throughout
the
Earth
;
so
that
now
there
is
no
distinct
Tribe
of
Judah
,
but
they
are
all
mingled
one
with
another
;
the
Roman
Emperors
still
labouring
to
root
out
the
Jews
,
and
especially
the
Tribe
of
Judah
,
which
made
them
to
confound
their
Genealogies
.
That
the
seventy
Weeks
referring
to
the
coming
of
the
true
Messias
,
Dan.
9.24
.
are
long
since
determined
,
he
that
runs
may
read
it
,
and
yet
the
Messias
not
come
,
if
we
will
believe
the
obstinate
Jews
.
In
their
Talmud
we
read
that
the
Disciples
of
Hillel
whom
they
highly
esteem
,
perceiving
the
first
seven
Weeks
in
Daniel
to
fall
out
so
justly
,
they
looked
for
the
coming
of
the
Messias
in
those
days
being
long
before
the
full
time
,
because
they
had
read
in
the
Prophecy
of
Isaiah
that
the
Lord
would
shorten
those
days
;
And
immediately
before
the
Incarnation
of
our
Saviour
we
find
that
there
was
a
general
expectation
of
the
coming
of
the
Messias
amongst
the
Jews
,
as
appears
by
their
continual
sending
to
John
Baptist
to
know
whether
he
himself
was
the
Messias
,
or
they
must
expect
another
;
And
about
this
time
also
(
which
may
be
a
further
proof
that
the
Messias
is
already
come
)
there
were
more
false
Christs
and
deceivers
,
(
such
as
Judas
,
Theudas
,
Gaulonites
,
Barcosba
)
as
the
Scriptures
and
Josephus
with
other
Writers
bear
witness
,
than
was
ever
before
or
since
.
How
came
it
to
pass
that
the
glory
of
the
second
Temple
,
Hag.
2.10
.
was
greater
than
the
glory
of
the
first
?
Was
it
not
by
the
coming
and
presence
of
Christ
?
For
outwardly
the
first
Temple
was
far
more
glorious
than
the
second
,
and
therefore
the
second
must
be
made
more
glorious
in
some
other
other
respect
:
Nor
could
the
destruction
of
the
second
Temple
(
which
yet
we
read
of
Luke
19.44
.
and
likewise
in
the
History
of
Josephus
)
fall
out
before
,
but
must
needs
be
since
the
coming
of
the
true
Messias
.
Suidas
reports
this
from
one
Theodosius
a
Noble
Jew
,
That
before
Christ
sharply
rebuked
the
Pharises
they
marvelling
at
His
wise
Questions
and
Answers
,
made
Him
one
of
the
Priests
(
without
which
He
being
of
the
Tribe
of
Judah
could
not
have
been
suffered
to
Preach
at
Nazareth
and
Capernaum
)
and
registred
His
Name
in
these
words
,
Jesus
the
Son
of
the
Living
GOD
and
of
the
Virgin
Mary
;
which
Register
was
preserved
at
the
sacking
of
Jerusalem
,
and
afterward
laid
up
in
the
City
Tiberias
.
The
Jews
themselves
have
been
miserably
deceived
in
prefixing
the
time
of
the
coming
of
the
Messias
,
so
that
in
this
matter
they
are
become
ridiculous
one
to
another
;
there
is
now
no
Bethlehem
where
the
Messias
should
be
born
if
He
be
not
already
come
:
The
Prophecies
are
clearly
fulfilled
,
and
those
dreadful
Judgments
threatned
against
the
Jews
(
for
rejecting
the
Messias
)
manifestly
even
in
the
view
of
the
Word
brought
upon
them
.
Vespasian
at
the
Siege
of
Jerusalem
offered
them
Peace
,
but
they
would
not
accept
of
it
;
he
made
his
entrance
into
their
City
at
Cedron
where
they
took
Christ
,
on
the
same
Feast-day
that
Christ
was
taken
,
and
whipped
them
where
they
whipped
Christ
,
and
sold
twenty
Jews
for
a
penny
as
they
had
sold
Christ
for
thirty
pence
;
and
thus
they
were
punished
in
the
same
kind
that
they
had
sinned
against
God
.
Are
they
not
Vagabonds
at
this
day
throughout
the
World
,
hated
of
all
men
for
crucifying
Christ
?
Having
no
Temple
,
no
City
,
no
fixed
Worship
,
no
setled
Government
,
neither
Civil
nor
Ecclesiastical
.
And
though
they
attempted
by
the
Assistance
of
Julian
that
wicked
Emperor
to
Build
again
their
City
and
Temple
,
yet
their
Attempt
came
to
nothing
,
but
was
destroyed
by
Fire
from
Heaven
:
And
now
,
poor
Wretches
,
they
abide
(
and
have
been
so
for
many
hundred
years
)
without
a
King
,
and
without
a
Sacrifice
,
and
without
an
Ephod
,
and
without
Teraphim
.
Hos.
3.4
.
And
whereas
they
vainly
expect
that
the
Messias
at
His
first
coming
will
be
an
outward
glorious
Prince
,
like
the
Princes
of
this
World
,
this
is
quite
contrary
to
many
Texts
in
the
Old
Testament
,
which
they
pretend
to
believe
,
and
which
assure
us
that
the
Messias
shall
come
in
great
meekness
and
lowliness
.
Zach.
9.9
.
That
He
shall
be
wounded
and
pierced
for
the
sins
of
the
People
,
and
that
their
iniquities
shall
be
laid
upon
Him
.
Psal.
22.16
,
17
,
18.
Isa.
53.4
,
5.6
.
That
He
who
is
the
Shepherd
and
God's
fellow
shall
be
smitten
by
the
Sword
of
the
Lord
,
and
that
the
Messias
shall
be
cut
off
and
slain
.
Zach.
13.7
.
Dan.
9.26
.
Out
of
these
and
the
like
Texts
in
the
Old
Testament
the
Ancient
Rabbins
do
generally
gather
that
the
true
Messias
should
be
such
a
person
,
and
so
dealt
with
as
is
described
in
these
places
,
and
that
His
Kingdom
should
be
Divine
and
Spiritual
,
and
should
not
consist
in
outward
worldly
pomp
and
magnificence
.
By
what
hath
been
already
said
(
and
much
more
that
might
be
alledged
)
any
rational
sober
man
may
easily
perceive
how
vain
and
unreasonable
,
how
blind
and
contumacious
the
Jews
are
at
this
day
in
denying
Jesus
to
be
the
true
Messias
,
and
in
maligning
and
opposing
the
Christian
Religion
.
Thirdly
and
lastly
,
Against
the
Doctrine
of
Mahomet
and
the
Turkish
Religion
[
*
](B09989-e32160-b)
*
III.
Against
the
Turkish
Superstition
.
there
is
enough
,
if
not
more
than
enough
alledged
to
convince
any
man
of
reason
that
it
is
but
of
yesterday
,
and
a
meer
Fable
if
compared
with
the
Antiquity
and
Truth
of
the
Christian
Religion
;
And
that
Mahomet
himself
their
great
Prophet
was
a
vile
wicked
wretch
and
Impostor
,
whom
God
suffered
in
His
just
judgment
to
delude
and
even
besot
the
World
;
because
they
had
abused
the
precious
Gospel
of
Christ
.
Mahomet's
Doctrine
forsooth
is
so
hardy
,
and
so
unquestionable
that
it
must
not
be
disputed
of
;
which
is
a
sufficient
evidence
of
the
vanity
and
falseness
of
it
.
The
Money
is
good
(
say
they
)
but
you
must
not
bring
it
to
the
Touchstone
to
try
it
,
nor
must
you
weigh
it
:
whereas
Truth
loveth
trial
,
and
fears
no
colours
.
Their
foolish
Alchoran
(
which
contains
the
body
and
substance
of
their
Heresie
)
is
stuffed
with
vain
Fables
and
false
Tales
,
fit
for
Fools
and
Children
;
so
that
Andraeas
Maurus
a
Saracen
and
a
Bishop
,
besides
many
other
Writers
,
noteth
at
least
nine
hundred
Untruths
in
this
wicked
Alchoran
;
whereof
two
in
the
Eighth
Section
are
exceeding
gross
and
palpable
:
One
,
that
Abraham
was
the
Son
of
Lazarus
;
the
other
,
that
Mary
the
Mother
of
Christ
was
the
Sister
of
Aaron
;
both
which
are
manifest
untruths
:
And
what
,
shall
we
think
that
the
God
of
Truth
and
Wisdom
will
regard
such
false
Tales
and
fopperies
in
His
Worship
as
are
found
in
this
Alchoran
?
(
Be
it
far
from
us
to
entertain
such
a
thought
of
God
.
)
How
gross
and
sensual
,
and
foolish
are
many
things
mentioned
therein
?
as
Sect.
16.
where
Mahomet
said
that
he
felt
the
Hand
of
God
seventy
times
colder
than
Ice
.
Is
this
becoming
the
Holy
Majesty
of
God
?
And
again
,
that
one
Angel
hath
seven
thousand
Heads
;
and
that
the
Devil
is
Circumcised
,
and
such
like
ridiculous
stuff
which
a
Rational
discreet
man
would
be
asham'd
of
.
If
we
look
to
the
Promises
and
Rewards
of
this
Religion
,
they
refer
to
Pleasures
that
are
meerly
carnal
and
sensual
,
fit
for
none
but
Sardanapalus
,
Heliogabalus
,
and
such
like
monstrous
Epicures
,
that
have
lost
their
Wits
and
Reason
.
If
we
consider
the
Precepts
of
this
Religion
,
we
shall
find
that
they
are
indulgent
to
Perjury
,
Adultery
,
and
other
wickedness
.
A
Turk
may
have
four
Wives
,
and
five
Concubines
;
he
must
not
be
accused
though
never
so
wicked
under
four
Witnesses
.
This
wicked
Religion
of
theirs
allows
Men
to
couple
themselves
with
Beasts
,
and
to
spoil
one
anothers
Goods
,
and
therefore
it
is
false
,
wicked
,
and
to
be
abhorred
.
And
as
for
the
Miracles
which
the
Turkish
Religion
pretends
unto
,
they
have
no
Authentick
testimony
nor
possibility
of
Truth
in
them
in
the
judgment
of
any
sober
Rational
man
.
Take
one
Instance
for
all
,
which
is
this
;
that
an
Angel
when
he
was
a
Child
opened
his
Heart
and
took
out
that
lump
of
Blood
which
is
the
Cause
of
Sin
.
And
then
for
the
way
and
means
of
propagating
this
Religion
;
it
is
not
like
that
of
the
Christians
,
Spiritual
and
Divine
,
by
the
efficacy
of
the
Gospel
of
Peace
and
Reconciliation
;
But
't
is
Carnal
and
Wicked
,
by
Cruelty
and
Compulsion
,
killing
men
that
are
of
a
different
Religion
,
so
that
he
is
the
most
religious
amongst
them
that
can
shed
most
Blood
and
destroy
most
Christians
:
And
this
shews
even
to
an
Eye
of
Reason
that
the
Mahumetan
Religion
is
a
meer
Imposture
,
and
a
most
wicked
Superstition
.
CHAP.
XII
.
The
divine
Authority
of
the
Holy
Scriptures
proved
by
Reason
.
THe
Laws
of
God
(
as
we
have
heard
)
differ
much
from
the
Laws
of
men
:
these
command
only
the
outward
man
:
but
the
divine
Laws
reach
the
Spirit
,
and
command
the
inward
man
,
which
Laws
are
Recorded
in
the
Sacred
Scriptures
:
now
that
these
Holy
Writings
are
the
word
of
God
,
and
do
contain
the
Laws
of
God
and
the
Rule
of
our
Faith
and
practice
,
may
be
proved
by
Reason
so
far
as
may
convince
a
Heathen
or
Infidel
,
that
there
is
such
a
divine
Authority
and
Efficacy
in
these
Writings
as
are
not
to
be
found
in
any
other
.
First
,
then
let
it
be
granted
,
as
it
hath
been
clearly
demonstrated
,
that
there
is
one
living
and
true
God
,
and
that
this
God
is
to
be
honoured
and
adored
by
his
reasonable
Creatures
with
that
service
and
worship
which
becomes
him
:
Then
it
will
undeniably
follow
,
That
there
must
be
some
Revelation
made
by
God
himself
,
touching
that
way
of
worship
,
wherein
he
will
have
us
obey
him
(
this
is
practic'd
by
all
wise
Princes
and
States
who
govern
their
Subjects
in
a
way
of
Reason
and
of
Prudence
)
for
who
can
know
what
pleaseth
God
but
he
himself
,
and
they
to
whom
he
makes
known
his
will
and
pleasure
.
Now
then
,
supposing
some
Revelation
of
Gods
will
in
order
to
that
service
which
he
will
accept
,
if
the
Scripture
be
not
this
Revelation
,
where
then
shall
we
find
it
?
Let
any
man
,
if
he
can
,
shew
some
other
or
better
manifestation
concerning
the
will
and
worship
of
the
great
and
Holy
God
,
then
what
he
hath
made
known
in
his
Written
word
.
Nothing
can
be
the
standing
unerring
Rule
of
our
Faith
,
but
what
God
himself
hath
made
so
;
That
which
is
the
Rule
must
be
the
law
of
our
Beleif
,
and
who
can
make
a
Law
of
this
nature
but
God
himself
?
'T
is
unreasonable
to
imagine
that
any
men
or
Creatures
can
prescribe
to
us
what
we
are
to
beleive
concerning
God
,
unless
God
himself
make
known
his
will
and
publish
his
Laws
.
Secondly
,
As
for
the
Scriptures
of
the
Old
Testament
(
which
are
received
and
imbraced
as
the
word
of
God
both
by
Jews
and
Christians
)
let
us
rationally
consider
how
the
Church
of
the
Jews
,
who
were
the
peculiar
People
of
God
,
to
whom
were
committed
the
Oracles
of
God
,
Rom.
3.2
.
have
witnessed
these
Books
to
be
divine
and
Supernatural
.
Have
they
not
from
time
to
time
,
for
many
Ages
together
,
in
their
greatest
misery
and
affliction
,
constantly
acknowledged
and
contended
for
the
divine
Authority
thereof
,
whenas
by
only
denying
the
same
,
they
might
have
had
not
only
liberty
but
great
preferments
in
the
World
?
And
is
it
not
very
observable
,
that
though
the
Princes
,
high
Preists
and
others
amongst
the
Jewes
persecuted
the
Prophets
,
and
despised
their
words
whilst
they
lived
,
yet
they
received
their
Writings
as
Prophetical
and
Divine
,
when
they
where
dead
?
and
since
blindness
and
obstinacy
came
upon
the
Jewes
,
notwithstanding
their
great
enmity
and
hatred
to
the
Christian
Religion
,
and
the
Professors
thereof
,
yet
the
Scriptures
of
the
Old
Testament
,
yea
those
very
Texts
that
do
evidently
confirm
the
truth
of
the
Christian
Religion
,
are
kept
pure
and
uncorrupt
amongst
them
.
Thirdly
,
The
Christian
Church
which
embraceth
both
the
Books
of
the
Old
and
New
Testament
have
witnessed
,
and
do
still
witness
to
the
divine
Authority
thereof
,
even
to
the
Death
;
the
whole
Vniversal
Church
of
God
,
even
from
the
first
Penning
of
the
Scriptures
,
till
this
very
day
,
have
all
along
professed
that
these
Books
are
divine
,
and
Thousands
of
them
have
Sealed
the
same
with
their
blood
:
this
Testimony
is
of
great
weight
and
force
,
though
it
be
not
so
infallible
and
effectual
to
perswade
and
satisfie
the
Conscience
,
as
the
Testimony
of
the
Holy
Ghost
himself
.
Of
all
humane
Testimonies
whereby
the
Author
of
any
Book
that
hath
,
is
,
or
ever
shall
be
extant
can
be
proved
or
evinced
so
as
to
satisfie
mans
Reason
,
the
Testimony
of
the
Universal
Church
of
God
concerning
this
Book
is
the
greatest
and
most
satisfactory
,
both
in
respect
of
the
multitude
,
wisdom
,
honesty
and
faithfulness
of
the
witnesses
and
the
likelyhood
,
constancy
and
uninterrupted
continuance
of
the
Testimony
it self
.
Is
it
probable
in
a
way
of
Reason
,
that
so
good
and
wise
a
God
should
suffer
so
many
honest
well
meaning
People
to
be
so
long
abused
and
deceived
by
a
false
or
feigned
Book
fathered
upon
himself
:
such
a
horrid
Imposture
,
the
God
of
truth
will
not
endure
to
lye
hid
and
undiscovered
for
so
many
hundred
years
.
Christians
of
all
sorts
and
conditions
,
Noble
and
Ignoble
,
Rich
and
Poor
,
Learned
and
unlearned
,
Married
and
unmarried
,
Old
and
Young
,
throughout
the
World
for
a
long
time
together
,
have
endured
the
most
grievous
and
exquisite
torments
that
the
Devils
could
invent
,
or
the
malice
of
men
find
out
,
for
the
defence
of
this
truth
,
and
that
with
great
constancy
and
alacrity
,
with
an
undaunted
heart
and
merry
countenance
.
And
can
any
sober
man
think
that
so
many
thousand
persons
,
and
some
of
them
of
great
quality
,
learning
,
and
prudence
,
that
might
have
lived
bravely
and
carried
a
great
part
in
this
World
,
should
suffer
so
many
and
so
great
things
out
of
meer
weakness
,
pride
,
vaine
glory
,
discontent
;
or
that
they
should
suffer
for
a
fable
,
that
hath
no
Truth
,
nor
reality
in
it
?
This
Testimony
(
which
is
taken
from
the
great
sufferings
,
Christian
patience
,
joy
and
courage
of
the
Martyrs
)
is
not
meerly
humane
;
for
that
courage
and
cheerfulness
which
they
shewed
in
the
midst
of
their
Torments
,
was
not
from
the
strength
of
humane
Nature
and
reason
,
but
it
was
from
above
,
and
supernatural
.
Fourthly
,
God
hath
confirmed
the
divine
Authority
of
the
Scriptures
in
the
view
of
the
World
,
by
many
great
wonders
and
Miracles
from
Heaven
;
such
as
Satan
himself
cannot
imitate
;
such
as
exceed
the
power
of
any
,
yea
of
all
the
Creatures
in
the
World
;
such
as
the
most
malitious
subtil
Enemies
of
God's
truth
could
not
deny
to
be
divine
.
These
Miracles
hath
the
Lord
openly
wrought
by
the
hands
of
Moses
,
the
Prophets
,
and
Apostles
,
which
as
they
were
sufficient
to
confirm
the
divine
Authority
of
the
Scriptures
to
them
who
were
eye-witnesses
thereof
,
so
the
undoubted
and
clear
Narration
of
them
is
to
us
an
invincible
Argument
that
the
Word
and
Gospel
of
Christ
is
from
Heaven
and
not
from
men
;
the
Lord
witnessing
thereunto
both
by
Signs
and
wonders
,
and
with
divers
Miracles
and
gifts
of
the
Holy
Ghost
,
according
to
his
own
will
,
Heb.
2.4
.
What
shall
I
say
of
the
Antiquity
of
the
Scriptures
and
the
Doctrine
contain'd
therein
,
which
of
all
Writings
and
Doctrines
that
have
been
taught
and
published
,
is
the
most
Ancient
.
In
all
other
Writings
and
Records
the
Doctrine
of
the
Creation
,
and
fall
of
man
,
is
omitted
,
which
yet
is
particularly
and
plainly
set
down
in
the
Scriptures
.
And
truly
it
is
admirable
to
Consider
how
the
power
and
wisdom
and
goodness
of
God
have
appeared
in
preserving
his
written
.
Word
and
Laws
to
this
day
,
notwithstanding
the
rage
and
subtilty
of
Antiochus
,
Nero
,
Dioclesian
,
Julian
the
Apostate
,
and
other
cruel
and
subtil
Persecutors
;
and
notwithstanding
that
Egyptian
darkness
of
Popery
,
Error
,
and
Ignorance
,
which
overspread
the
World
for
some
hundred
years
since
Christ
,
and
his
Apostles
;
during
which
time
these
sacred
Writings
were
laid
aside
and
contemned
,
and
blind
Ignorance
extolled
as
the
Mother
of
Devotion
.
Fifthly
,
The
very
Stile
of
the
Scripture
argues
the
divine
Authority
thereof
.
By
the
Stile
we
do
not
understand
the
external
superficies
of
words
and
phrases
,
but
the
whole
order
,
contexture
and
frame
thereof
,
which
fitly
agreeth
to
the
dignity
of
the
speaker
,
and
the
nature
of
the
Argument
treated
of
;
and
is
excellently
and
wisely
tempered
according
to
the
capacity
and
condition
of
them
for
whose
sake
it
was
written
.
Indeed
every
Prophet
and
Apostle
almost
had
a
peculiar
Stile
,
God
making
use
of
their
several
faculties
and
abilities
:
Isaiah
is
Eloquent
and
sweet
,
David
affectionate
,
Solomon
Accurate
,
Jeremiah
vehement
and
more
rough
,
and
so
it
may
be
said
of
the
several
Apostles
and
Evangelists
,
that
their
Stile
is
somewhat
different
,
but
all
of
them
divine
and
Heavenly
.
The
Majesty
and
excellency
of
the
Stile
appears
in
that
Majestick
Title
and
dignity
which
the
Author
of
the
Holy
Scriptures
;
doth
justly
challenge
to
himself
;
the
which
imports
Independency
of
nature
and
essence
,
Supereminency
of
power
and
soveraignty
,
and
excellency
both
of
properties
and
works
,
and
is
further
displayed
in
the
manner
of
teaching
which
is
used
in
the
Holy
Scriptures
,
commanding
,
promising
,
and
threatning
things
above
sense
and
reason
.
In
this
Book
there
are
hidden
Mysteries
,
divine
,
and
supernatural
Truths
such
as
exceed
all
humane
capacity
,
revealed
&
unfolded
without
Argumentation
or
Rhetorical
motives
of
perswasion
,
and
we
are
required
to
understand
and
beleive
them
relying
only
upon
the
Truth
and
credit
of
the
Revealer
.
God
the
great
and
absolute
Soveraign
requires
in
his
word
such
and
such
things
to
be
done
,
such
and
such
duties
to
be
performed
by
the
Sons
of
men
,
with
great
strictness
and
severity
;
and
yet
brings
no
argument
to
perswade
or
confirm
the
equity
of
these
commands
,
but
only
the
will
of
the
Commander
,
which
though
it
becomes
not
man
to
do
,
yet
it
well
becomes
the
Majesty
of
God
.
In
this
Book
also
promises
are
made
of
good
things
to
come
,
whereof
there
is
no
humane
probability
nor
reason
given
to
assure
us
of
the
performance
thereof
,
but
I
the
Lord
have
spoken
it
,
and
I
will
do
it
.
In
the
manner
of
threatning
also
the
like
majesty
and
Soveraign
Authority
may
be
observed
throughout
the
Scriptures
,
which
you
shall
not
meet
with
in
meer
humane
writings
.
God
commands
and
threatens
without
respect
of
persons
;
be
they
what
they
will
be
,
't
is
all
one
to
him
:
he
prescribes
his
Laws
to
all
men
,
Magistrates
and
Rulers
,
Schollers
and
Soldiers
,
to
whole
Kingdoms
and
States
,
commanding
and
requiring
what
is
distastful
to
their
fleshly
nature
and
interest
,
and
forbidding
what
they
approve
and
commend
;
promising
them
not
Earthly
Honours
and
Riches
,
but
Life
Eternal
,
if
they
be
obedient
to
the
Gospel
;
and
threatning
them
not
with
Rack
or
Gibbet
,
but
with
eternal
Death
and
Torments
if
they
disobey
.
Neither
let
any
man
be
offended
with
the
low
and
humble
manner
of
speech
used
in
holy
Scripture
,
for
it
was
penned
for
the
use
and
benefit
of
the
unlearned
,
as
well
as
the
learned
,
for
those
of
weak
parts
,
as
well
as
for
those
of
strong
parts
and
abilities
:
And
though
the
phrase
or
manner
of
speech
be
plain
,
yet
the
matter
is
high
and
excellent
,
profound
and
unutterable
.
Plainness
and
perspicuity
doth
best
become
the
truth
.
A
Pearl
needs
no
painting
.
True
beauty
needs
not
a
whorish
dress
to
set
it
forth
;
nor
needs
the
truth
of
God
to
be
supported
or
underpropt
with
forraign
aids
,
for
it
is
of
it self
sufficient
to
uphold
and
sustain
it self
.
It
becomes
not
the
Majesty
of
a
Prince
to
play
the
Orator
,
this
would
be
more
pedantick
in
him
,
then
in
a
person
more
inferior
.
Though
the
Scripture
seems
to
be
plain
in
word
and
phrase
,
yet
it
is
great
in
power
:
No
writings
of
men
(
be
they
never
so
well
set
forth
with
Wit
,
Learning
,
and
Ornaments
of
Rhetorick
)
can
so
enlighten
the
mind
,
move
the
will
,
pierce
the
heart
,
and
stir
up
the
affections
,
as
the
word
of
God
doth
.
Nor
do
the
Scriptures
want
Eloquence
;
if
the
matter
be
well
weighed
,
no
other
writing
can
equalize
them
.
The
Song
of
Moses
,
the
beginning
of
the
Prophesie
of
Isaiah
,
and
other
portions
of
Scripture
,
in
variety
and
force
of
divine
Eloquence
,
do
far
exceed
and
transcendall
other
Authors
,
Greek
or
Latine
,
that
are
extant
,
though
never
so
excellently
indited
and
penned
;
yet
it
may
be
easily
discerned
,
that
the
one
was
written
by
a
Divine
,
the
other
by
a
humane
Spirit
.
Sixthly
,
the
wonderful
powerful
effects
of
this
doctrine
(
more
then
any
other
)
do
clearly
demonstrate
,
even
to
an
eye
of
reason
,
the
divine
Authority
thereof
,
for
it
inlighteneth
the
understanding
,
discovereth
clearly
the
evil
of
sin
,
and
the
vanity
of
the
Creature
,
converteth
the
Soul
,
convinceth
the
gainsayer
,
terrifieth
the
Conscience
of
a
sinner
,
quickeneth
and
reviveth
the
wounded
Spirit
,
manifesteth
the
thoughts
of
the
heart
man
,
casteth
down
strong
holds
and
the
power
of
Satan
,
and
remains
invincible
notwithstanding
all
the
opposition
of
men
and
devils
;
for
though
the
nature
thereof
be
contrary
to
the
will
and
wisdome
of
the
flesh
and
world
,
yet
still
it
hath
prevailed
and
overcome
.
The
enemies
that
have
opposed
this
doctrine
,
were
many
and
mighty
and
subtil
:
the
Devil
,
the
Roman
Emperor
,
the
learned
Philosophers
,
the
zealous
Jews
,
and
the
common
people
being
stirred
up
by
them
,
have
with
incredible
fury
and
falshood
and
vigilancy
,
endeavoured
the
utter
abolition
of
it
,
but
could
never
do
it
.
This
doctrine
conquers
where
it
comes
,
either
it
converts
or
destroys
its
Adversaries
.
And
what
manner
of
persons
are
they
whom
God
chuseth
as
his
Heralds
and
Embassadors
to
publish
this
doctrine
!
are
they
great
and
many
?
are
they
learned
and
wise
?
are
they
potent
and
mighty
in
the
world
?
No
no
,
they
are
in
number
but
few
,
in
outward
appearance
simple
,
rude
,
poor
and
weak
,
despised
of
men
;
things
that
are
not
in
the
judgment
of
men
;
by
these
God
hath
confounded
things
that
are
;
and
through
their
preaching
the
Cross
of
Christ
,
hath
subdued
many
Nations
to
himself
;
in
a
little
time
a
great
part
of
this
habitable
world
was
converted
and
brought
to
the
obedience
of
faith
,
so
that
Paul
filled
all
places
from
Jerusalem
to
Illyricum
with
the
sound
of
the
Gospel
:
Nor
is
it
to
be
forgotten
that
the
Jews
,
though
wasted
with
many
and
great
Slaughters
,
and
though
they
had
and
still
have
a
desperate
Enmity
against
Christ
and
the
Christian
Religion
,
yet
the
Scriptures
of
the
old
Testament
have
alwayes
remain'd
safe
and
entire
in
their
custodie
,
even
when
the
Hebrew
language
did
lye
almost
unknown
,
and
had
perished
altogether
,
had
not
God
provided
for
the
true
Religion
by
the
care
of
those
Jews
;
so
that
(
will
they
,
nill
they
)
they
shall
be
instrumental
in
maintaining
and
promoting
the
doctrine
and
kingdome
of
Christ
.
Seventhly
,
That
sweet
and
admirable
harmony
and
consent
,
which
is
found
in
the
sacred
Scriptures
,
cannot
be
rationally
ascribed
to
any
but
to
the
Spirit
of
God
and
the
divine
wisdome
,
each
part
agreeing
so
exactly
with
it self
,
and
with
the
whole
;
which
sufficiently
appears
,
by
comparing
the
Prophesies
of
the
old
Testament
touching
Christ
,
the
calling
of
the
Gentiles
,
the
reception
of
the
Jews
,
and
other
remarkable
things
,
with
the
accomplishment
of
them
,
as
the
same
is
plainly
declared
and
revealed
in
the
new
Testament
:
Such
exact
consent
and
agreement
as
is
here
to
be
found
,
is
impossible
to
be
feigned
of
men
or
Angels
,
from
whom
the
things
foretold
were
hid
till
they
were
revealed
.
Nor
could
there
be
forgery
in
these
writings
,
if
we
consider
in
a
way
of
reason
the
length
of
time
in
which
these
writings
have
continued
and
been
judg'd
Authentick
;
that
they
were
not
written
in
one
or
two
,
but
in
many
ages
;
that
there
was
a
multitude
of
Books
and
of
writers
imployed
in
this
Service
,
and
that
these
writers
were
distant
in
place
one
from
another
,
so
that
they
could
not
confer
together
:
and
withal
if
we
consider
the
deep
silence
of
the
Adversaries
,
who
in
all
that
long
time
(
whilst
the
Scripture
was
in
writing
)
could
never
detect
any
thing
in
those
books
as
false
or
forged
,
whose
silence
in
this
case
is
of
great
importance
because
they
were
eye
witnesses
of
those
things
which
our
Saviour
taught
,
did
and
suffered
,
according
as
it
was
prophesied
of
him
;
so
that
they
knew
the
prophesies
,
saw
the
accomplishment
of
them
,
and
were
acquainted
with
that
which
the
Apostles
had
written
:
Yea
,
many
or
most
of
the
things
relating
to
Christ
and
his
Apostles
,
and
the
accomplishment
of
prophesies
,
are
mentioned
and
recorded
in
the
writings
of
some
heathen
Authors
that
lived
and
wrote
not
long
after
those
times
.
If
the
Prophets
and
Apostles
in
their
writings
seem
to
dissent
one
from
another
(
for
it
is
but
a
seeming
,
not
a
real
dissent
)
in
any
circumstances
,
this
derogates
nothing
from
their
Authority
,
for
in
themselves
they
differ
not
,
the
fault
is
in
our
ignorance
and
misapprehension
;
for
by
a
right
and
just
interpretation
they
may
be
easily
reconciled
;
and
that
dissonancy
that
seems
to
be
amongst
them
in
small
things
,
doth
free
them
from
all
suspition
of
fraud
;
and
their
sweet
harmony
and
consent
in
all
matters
of
importance
,
may
in
reason
convince
us
that
they
wrote
by
the
guidance
and
direction
of
one
and
the
same
Spirit
of
truth
.
If
they
had
all
written
one
thing
,
they
might
seem
superfluous
;
if
each
had
written
a
new
History
,
there
could
not
have
been
such
a
full
harmony
and
agreement
:
when
they
relate
the
same
story
with
the
same
circumstances
,
they
have
their
use
and
benefit
,
one
sometimes
speaking
more
plainly
then
the
other
;
and
when
they
agree
in
matter
,
and
only
seem
to
dissent
in
some
circumstances
,
the
truth
is
the
more
confirmed
,
and
an
argument
of
fuller
credit
and
certainty
may
be
drawn
out
of
that
seeming
dissent
:
for
as
it
is
truly
and
wisely
observed
,
too
exact
diligence
in
every
little
circumstance
is
neither
approved
by
all
,
nor
doth
it
want
suspition
.
There
is
in
the
holy
Scripture
(
as
a
learned
man
writing
in
defence
of
their
Authority
saith
)
a
Majestick
kind
of
security
,
under
many
seeming
contradictions
,
which
yet
neither
the
honour
of
their
truth
,
nor
that
harmony
which
they
have
in
and
with
themselves
,
do
or
shall
at
all
suffer
by
:
Nor
do
the
Scriptures
stand
to
excuse
and
purge
themselves
,
as
if
there
were
any
cause
to
suspect
them
of
any
contrariety
or
contradiction
;
No
,
they
speak
from
place
to
place
,
whatever
they
have
a
mind
to
say
,
with
that
liberty
and
freedome
as
if
there
were
nothing
said
by
them
elsewhere
,
that
either
was
like
to
suffer
the
least
prejudice
by
it
,
or
to
cast
the
least
prejudice
on
it
:
To
that
sweet
agreement
and
consent
that
is
in
the
holy
Scripture
with
it self
,
we
may
further
add
,
that
it
agreeth
with
all
other
truths
whatsoever
;
there
is
nothing
true
in
Divinity
,
which
is
false
in
true
Philosophy
;
nothing
in
Philosophy
is
repugnant
to
the
truth
in
Divinity
,
but
it
may
be
overthrown
by
the
principles
of
right
and
true
Philosophy
,
which
are
and
ought
to
be
subject
to
Divinity
.
Eightly
,
The
matter
treated
of
in
the
Scripture
is
divine
and
wonderful
,
which
may
convince
us
that
it
is
the
word
of
the
eternal
God
;
it
opens
and
reveals
the
greatest
and
most
glorious
Mysteries
,
as
the
nature
,
properties
,
attributes
and
high
acts
of
God
,
and
how
he
will
be
worshipped
and
adored
:
It
describes
the
person
,
natures
,
virtues
and
excellencies
of
Christ
,
so
fully
,
so
clearly
,
that
if
the
mind
of
man
consider
it
attentively
,
he
must
of
necessity
acknowledge
,
that
it
doth
far
exceed
the
reach
of
a
finite
understanding
and
humane
capacity
;
it
discovers
to
us
the
corruption
and
misery
of
man
by
nature
,
the
great
and
unparalled
love
of
God
in
Jesus
Christ
towards
lost
man
,
and
the
happy
agreement
of
his
infinite
justice
mercy
and
wisdome
in
ordaining
Christ
to
be
our
Mediator
;
and
reveals
the
covenant
of
grace
which
God
made
with
man
after
the
fall
,
for
restoring
him
again
to
Gods
favour
:
All
which
can
be
derived
from
no
other
fountain
but
the
Spirit
of
wisdome
and
Revelation
,
1
Cor.
2.7
,
8
,
9
,
10.
Eph.
1.17
,
18.
The
Scripture
also
contains
the
law
of
God
,
which
teacheth
the
whole
duty
of
man
towards
God
and
towards
men
:
in
the
precepts
of
Scripture
there
are
divers
notes
of
a
divine
power
and
wisdome
,
as
First
,
The
surpassing
excellency
of
the
acts
required
of
us
,
namely
,
that
we
should
deny
our selves
,
and
conform
our
hearts
and
lives
to
the
Image
of
the
word
of
God
.
Secondly
,
the
wonderful
equity
that
doth
appear
in
every
Commandment
.
Thirdly
,
The
admirable
strangeness
of
some
acts
and
duties
,
as
regeneration
,
self-abasement
,
the
renouncing
of
our
own
righteousness
,
and
parting
with
all
we
have
for
Christ
,
which
a
meer
natural
man
would
count
foolishness
and
madness
,
yet
prescribed
as
necessary
.
Fourthly
,
The
manner
how
obedience
is
required
to
be
performed
by
us
;
it
must
proceed
from
an
inward
spiritual
principle
,
even
from
a
pure
heart
;
a
good
Conscience
,
and
faith
unfeigned
.
Fifthly
,
The
perfection
of
the
holy
law
of
God
,
commanding
and
allowing
all
good
,
and
forbidding
and
condemning
all
sin
and
wickedness
whatsoever
,
in
thought
,
word
,
and
action
,
not
only
the
filthiness
of
the
flesh
,
but
also
the
filthiness
of
the
Spirit
,
and
that
with
reference
to
all
persons
,
times
and
places
without
exception
,
binding
the
Conscience
,
and
reaching
the
very
thoughts
and
secrets
of
the
hearts
of
men
.
And
do
not
all
these
things
(
which
would
fill
a
great
Volume
,
if
I
should
treat
of
them
at
large
)
clearly
and
convincingly
set
forth
the
divine
Authority
of
the
Scriptures
,
so
as
we
should
acknowledge
no
other
Author
of
those
sacred
writings
but
God
himself
?
for
who
can
contrive
these
things
but
he
who
is
infinite
in
power
and
wisdome
?
who
can
give
eternal
life
,
or
inflict
eternal
death
and
condemnation
by
the
word
of
his
power
,
but
the
eternal
God
?
Ninthly
,
The
end
of
the
Scriptures
is
divine
,
namely
,
the
Glory
of
God
and
the
Salvation
of
man
,
not
so
much
Corporal
and
Temporal
,
as
Spiritual
and
Eternal
.
The
Doctrines
,
precepts
,
promises
,
prohibitions
,
narrations
,
threatnings
,
punishments
and
rewards
thereof
,
are
all
referred
finally
and
ultimately
to
the
praise
and
glory
of
God
,
the
supreme
being
and
chiefest
good
,
which
shews
plainly
that
they
are
divine
and
from
above
.
And
to
speak
truth
and
reason
,
what
is
more
equal
and
just
then
that
all
things
should
return
thither
from
whence
they
had
their
first
rise
and
Original
?
for
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
everlasting
glory
is
due
from
all
Creatures
,
Rom.
11.36
.
The
Scripture
plainly
points
out
to
man
what
true
blessedness
is
,
wherein
it
consists
,
and
where
and
how
it
is
to
be
had
and
enjoyed
,
namely
,
in
the
everlasting
vision
and
fruition
of
God
in
Heaven
,
which
men
may
attain
unto
by
the
true
knowledge
of
Christ
,
in
whom
God
is
reconciled
and
well
pleased
:
And
this
is
a
firm
and
clear
demonstration
of
the
divine
Authority
and
excellencie
of
the
Scriptures
;
for
what
is
more
agreeable
to
the
wisdome
,
bounty
,
mercy
,
goodness
and
power
of
God
,
then
to
restore
man
fallen
,
and
to
make
him
partaker
of
eternal
bliss
and
happiness
?
and
who
can
shew
to
man
how
he
may
be
restored
and
admitted
into
the
favour
of
God
,
having
offended
his
glorious
majesty
,
who
can
direct
and
lead
him
in
the
way
to
true
bliss
and
happiness
,
but
God
who
is
wisdome
and
goodness
it self
,
and
who
hath
effectually
done
it
in
and
by
his
Son
,
the
essential
Word
,
and
by
the
Scriptures
which
are
the
written
word
of
God
?
These
Arguments
and
demonstrations
,
whether
they
be
severally
or
joyntly
considered
by
us
,
do
as
strongly
prove
and
evince
that
the
Christian
Religion
is
the
only
true
Religion
,
and
that
the
Scriptures
are
the
word
of
God
;
as
any
reason
can
prove
,
that
there
was
,
is
,
and
ought
to
be
,
any
true
Religion
or
Rule
to
walk
by
,
in
matters
that
concern
Religion
and
the
worship
of
the
Deity
;
and
therefore
may
serve
to
convince
and
satisfie
the
reason
of
any
sober
man
,
touching
the
divine
Authority
of
the
Religion
and
Laws
of
Christ
.
CHAP.
XIII
.
Of
the
Use
of
Reason
in
the
interpretation
of
Scripture
,
and
judging
of
Controversies
.
EVery
Christian
should
so
far
improve
his
Reason
,
as
not
to
be
impos'd
upon
in
matters
of
faith
by
the
meer
dictates
of
men
;
be
they
Princes
,
be
they
Popes
,
be
they
Councels
,
be
they
never
so
learned
or
pious
,
he
ought
not
in
aliorum
sententias
pedibus
potius
quam
cordibus
ire
:
Reason
and
Judgment
in
these
matters
should
go
before
and
make
way
for
his
practice
.
As
there
are
some
that
vainly
magnifie
and
lift
up
the
Reason
of
man
above
the
Spirit
of
God
,
in
judging
of
the
Authority
and
mind
of
God
in
the
Scriptures
,
so
there
are
others
(
and
more
especially
that
Bestial
Antichristian
Kingdome
of
the
Papacy
)
that
would
transform
reasonable
men
and
Christians
into
sensitive
and
irrational
Creatures
,
by
the
deceit
and
Legerdemain
of
a
Popish
Implicit
credulity
,
which
commands
men
to
put
out
their
Lamps
,
to
pluck
out
their
eyes
,
and
in
a
manner
to
renounce
their
Senses
,
Reason
and
understandings
;
and
so
to
follow
their
leaders
blindfold
wheresoever
they
go
.
And
I
could
wish
there
were
not
too
much
of
this
Implicit
faith
and
blind
devotion
amongst
Protestants
,
yea
and
amongst
some
that
seem
more
forward
and
zealous
,
then
others
,
at
least
for
a
party
.
The
Ranting
Romanists
tells
us
(
with
noise
and
clamour
enough
)
of
a
visible
supreme
Tribunal
,
and
an
infallible
head
of
the
Church
here
upon
Earth
,
who
is
to
regulate
all
persons
,
and
determine
all
controversies
,
though
never
so
much
against
the
rules
of
Scripture
and
Reason
:
others
of
them
more
prudent
and
moderate
,
resolve
the
final
Judgment
of
Controversies
into
the
determination
of
a
general
Council
;
and
all
of
them
generally
make
the
Authority
of
the
Scriptures
to
depend
wholly
upon
the
judgment
of
their
Church
:
Hence
was
that
impudent
saying
of
Bayly
the
Jesuite
,
that
without
the
Authority
of
the
Church
he
would
believe
St.
Mathew
no
more
then
Titus
Livius
,
a
Heathen
Author
.
And
Stapleton
is
so
much
for
a
blind
Implicit
obedience
,
in
contempt
of
Reason
,
that
he
tells
us
plainly
,
the
people
are
so
subjected
to
the
Sentences
of
their
Pastors
,
that
if
their
Pastors
err
in
any
thing
,
the
people
may
and
ought
to
err
in
obedience
to
them
.
And
again
,
as
the
Jews
were
to
believe
Christ
(
saith
he
)
so
are
we
simply
and
in
every
thing
to
believe
the
Church
of
Rome
,
whether
it
teacheth
Truth
or
Error
.
O
monstrous
!
Is
not
this
a
base
Tyranny
,
a
Brutish
unreasonable
act
of
theirs
,
when
they
go
about
to
make
us
believe
that
to
be
white
,
which
we
know
to
be
black
,
that
to
be
true
which
we
know
to
be
false
?
there
are
some
indeed
amongst
them
more
rational
and
sober
,
who
would
not
have
private
Christians
put
out
their
eyes
,
but
make
use
of
their
Reason
and
Judgment
in
reading
the
Scriptures
,
and
judging
of
Controversies
.
The
examination
and
trial
of
Doctrines
concerning
faith
(
saith
Gerson
)
belongeth
not
only
to
the
Pope
and
Councils
,
but
to
every
Christian
also
,
that
is
grounded
in
the
knowledge
of
the
Scripture
,
because
every
Christian
is
a
fit
Judge
of
that
which
he
knoweth
.
And
the
saying
of
Panormitan
,
another
of
their
Doctors
,
is
well
known
,
that
one
faithful
man
,
though
he
be
but
a
private
man
,
is
more
to
be
believed
then
the
Pope
or
a
whole
Council
,
if
he
have
better
Reason
and
Scripture
Authority
on
his
side
.
Chrisostome
in
answer
to
this
Objection
,
that
there
are
so
many
and
so
great
dissentions
amongst
Christians
,
that
we
know
not
of
what
opinion
to
be
of
,
nor
whom
to
believe
,
hath
these
remarkable
words
:
Tell
me
,
hast
thou
any
Reason
or
Judgment
?
for
it
is
not
the
part
of
a
man
barely
to
receive
whatsoever
he
heareth
;
but
if
thou
diligently
mark
the
meaning
,
thou
mayst
throughly
know
that
which
is
good
;
when
thou
Buyest
a
Garment
,
though
thou
hast
no
skill
in
weaving
,
yet
thou
sayest
not
,
I
cannot
buy
it
,
they
deceive
me
,
but
thou
dost
what
thou
canst
to
come
to
the
true
knowledge
of
it
;
say
not
then
I
am
no
Scholler
,
and
will
be
no
Judge
,
I
can
condemn
no
opinion
;
for
this
is
but
a
shift
and
a
cavil
,
and
therefore
let
us
not
use
it
,
for
these
things
are
easie
to
them
that
endeavour
after
true
knowledge
.
Hath
not
every
Christian
a
reasonable
Soul
,
an
understanding
faculty
which
God
hath
endued
him
with
,
that
thereby
he
might
search
and
try
and
discern
the
things
that
differ
?
To
what
end
hath
God
set
up
this
light
in
mans
Soul
,
if
he
must
not
use
it
in
searching
the
Scriptures
and
trying
Doctrines
,
but
must
give
way
to
Sloth
and
Ignorance
?
Is
not
this
to
transform
man
into
a
Beast
and
is
it
not
Brutishness
and
folly
in
him
thus
to
lay
aside
his
Reason
and
understanding
,
and
to
be
wholly
concluded
by
humane
Authority
and
the
names
of
men
in
matters
of
faith
?
As
in
other
points
the
Church
of
Rome
(
which
is
made
up
of
lyes
and
contradictions
)
would
impose
upon
us
,
as
if
we
had
neither
Sense
nor
Reason
in
us
,
so
more
especially
in
the
point
of
Transubstantiation
,
and
the
corporal
carnal
presence
of
Christ
in
the
Sacrament
,
which
is
against
Sense
,
against
Reason
,
and
against
Faith
.
First
,
It
is
against
Sense
;
now
of
all
demonstrations
amongst
men
,
whereby
we
prove
things
of
this
kind
,
nothing
is
more
firm
,
then
that
which
is
taken
from
Sense
.
'T
is
an
undoubted
truth
in
Divinity
,
that
in
all
matters
of
Sense
,
Sense
is
a
compleat
Judge
,
understanding
it
of
objects
proper
and
peculiar
to
Sense
;
otherwise
we
say
the
Eye
is
not
able
to
judge
of
Sounds
,
nor
the
Ear
of
Colours
:
Thus
Christ
when
he
would
prove
that
he
had
a
true
and
real
Body
,
he
sends
his
Disciples
to
their
Senses
;
a
Spirit
hath
not
flesh
and
blood
as
you
see
me
have
.
Reach
hither
thy
hand
,
and
thrust
it
into
my
Side
.
In
turning
water
into
wine
,
Sense
might
easily
judge
of
the
change
;
you
would
think
it
a
strange
and
incredible
thing
,
if
Christ
should
have
come
to
to
the
Master
of
the
Feast
,
requiring
him
to
believe
it
was
wine
,
though
he
saw
and
tasted
nothing
but
water
;
or
if
God
should
have
said
thus
to
Moses
,
well
,
thou
seest
nothing
but
a
Rod
,
yet
thou
must
believe
notwithstanding
that
it
is
changed
,
and
is
really
a
Serpent
:
so
in
this
case
of
the
Sacrament
,
when
all
the
Senses
tell
us
,
it
is
Bread
which
we
see
,
and
touch
,
and
taste
;
why
should
any
man
be
so
foolish
and
vain
,
as
to
say
with
the
Papists
that
the
Bread
ceaseth
to
be
truly
Bread
,
and
is
Transubstantiated
into
the
very
Body
of
Christ
?
Again
Secondly
,
As
this
Doctrine
is
against
Sense
,
so
it
is
against
Reason
,
namely
,
that
Christ
should
be
in
Heaven
,
and
have
but
one
Body
,
and
yet
at
the
same
have
Ten
Thousand
Bodies
on
Earth
;
that
his
Body
should
be
a
true
Body
as
ours
is
,
and
yet
without
Circumscription
,
and
other
inseparable
properties
of
a
true
Body
;
that
the
substance
of
Bread
should
be
abolished
,
so
as
it
shall
remain
no
longer
Bread
,
and
yet
we
find
the
very
quantity
,
taste
,
whiteness
,
substance
and
nourishing
vertue
of
Bread
.
If
you
ask
them
after
all
this
,
whether
it
doth
nourish
the
Body
or
no
,
they
will
tell
you
(
with
impudence
enough
)
if
they
be
true
to
their
own
principles
,
that
it
doth
not
nourish
,
quite
contrary
to
Reason
and
experience
:
This
monstruous
opinion
of
theirs
,
is
so
irrational
and
absurd
,
that
the
most
learned
amongst
them
are
puzled
and
not
satisfied
therewith
,
but
leave
it
as
a
miracle
.
I
have
taken
some
pains
(
saith
a
learned
judicious
man
in
his
late
Sermon
against
Popery
)
to
consider
other
Religions
that
have
been
in
the
world
,
and
I
must
freely
declare
that
I
never
yet
in
any
of
them
,
met
with
any
Article
or
Proposition
imposed
upon
the
belief
of
men
,
half
so
unreasonable
and
hard
to
be
believed
,
as
this
point
of
Transubstantiation
is
.
Thirdly
,
As
it
is
against
Sense
and
Reason
,
so
it
is
against
Faith
,
which
though
it
be
beyond
Sense
or
Reason
,
yet
it
is
not
contrary
thereunto
.
Sense
and
Reason
are
Gods
works
,
as
well
as
Grace
and
Faith
:
Now
one
work
of
God
doth
not
destroy
another
,
for
if
so
,
this
would
argue
imperfection
in
the
workman
;
faith
feeds
on
Christ
spiritually
in
the
Sacrament
,
being
the
evidence
of
things
not
seen
;
now
if
Christ
be
corporally
present
in
the
Sacrament
,
what
need
the
receiver
feed
on
him
spiritually
by
faith
,
as
being
absent
;
what
need
he
do
this
in
rememberance
of
him
,
till
he
come
?
let
us
in
this
and
other
things
,
shew
our selves
men
,
and
not
Beasts
;
let
us
make
a
right
use
of
our
Senses
,
and
of
that
Reason
which
God
hath
bestowed
upon
us
.
'T
is
we
that
believe
and
act
in
matters
of
Religion
(
whoever
requires
the
same
of
us
)
these
are
our
Acts
;
if
therefore
we
will
shew
our selves
to
be
men
endued
with
Reason
and
understanding
,
we
must
examine
what
is
propounded
and
offered
to
us
,
that
so
we
may
assent
or
dissent
upon
judicious
grounds
;
we
are
men
,
and
should
do
things
as
men
;
we
are
Christians
,
and
should
do
things
as
Christians
.
Blind
faith
and
blind
obedience
should
be
utterly
Banished
out
of
Christian
Assemblies
;
nor
should
we
pin
our
faith
upon
any
man
or
company
of
men
(
be
they
never
so
Godly
and
learned
)
for
this
were
to
wrong
God
,
and
to
set
man
in
his
Throne
,
and
attribute
that
to
man
,
which
is
proper
to
God
alone
.
Hereby
also
we
exceedingly
prejudice
and
wrong
our
own
Souls
,
and
are
in
danger
of
Apostacie
,
when
we
adhere
to
an
opinion
or
way
,
of
which
we
are
not
rationally
and
knowingly
perswaded
that
it
is
the
way
of
God
;
what
is
this
else
but
to
comply
with
a
way
or
party
out
of
faction
and
partiality
,
not
out
of
Judgment
and
Conscience
,
which
therefore
cannot
have
any
true
Consistence
or
constancy
in
it
.
They
rather
bring
their
feet
then
their
hearts
into
a
way
of
Religion
,
that
adhere
to
it
without
due
tryal
and
examination
.
Herein
we
should
use
our
own
eyes
and
judgments
,
and
not
wholly
trust
to
others
;
Herein
we
should
diligently
exercise
our
own
Reason
if
we
will
judiciously
and
profitably
receive
the
truths
of
God
;
not
that
we
should
judge
of
the
highest
Gospel
mysteries
according
to
natural
corrupt
Reason
,
but
yet
we
should
make
use
of
our
own
understandings
and
judgments
,
being
enlightned
by
the
Spirit
and
word
of
God
,
in
comparing
one
thing
with
another
,
that
so
our
faith
and
knowledge
may
not
be
fluctuating
and
uncertain
,
but
steady
and
stable
.
It
will
perhaps
be
objected
,
that
if
every
man
may
judge
in
matters
of
Religion
according
to
his
Reason
,
then
so
many
men
,
so
many
minds
,
which
will
breed
endless
confusion
;
every
man
pretends
to
Reason
,
and
one
man
thinks
his
Reason
to
be
as
good
or
better
than
another
mans
,
and
so
according
to
this
opinion
there
shall
be
no
order
,
no
settlement
in
the
Church
.
I
confess
there
is
much
danger
on
this
hand
,
especially
where
people
are
running
headlong
into
confusion
,
and
will
not
submit
to
Ecclesiastical
order
and
government
,
yet
this
should
not
make
men
throw
away
their
Reason
,
and
believe
with
an
Implicite
faith
only
as
the
Church
believes
.
In
things
of
this
nature
there
is
a
twofold
judgment
,
a
judgment
in
foro
externo
or
publico
,
and
a
judgment
in
foro
interno
or
privato
:
The
former
of
these
is
an
Authoritative
judgment
belonging
to
Christian
Synods
and
Counsels
,
duly
and
lawfully
assembled
,
where
the
Christian
Magistrate
presides
;
such
Counsels
debating
and
determining
matters
in
difference
,
either
as
to
doctrine
or
practice
,
have
been
of
excellent
use
from
time
to
time
in
the
Church
of
God
:
But
besides
this
,
there
is
belonging
to
every
Christian
a
judgment
of
discretion
or
discerning
,
a
rational
self
-
directive
judgment
in
the
Court
of
his
own
Conscience
,
and
in
reference
to
his
own
faith
and
practice
;
he
should
so
examine
and
judge
of
the
things
that
relate
thereunto
,
as
to
be
fully
perswaded
in
his
own
mind
,
Rom.
14.5
,
He
should
so
prove
all
things
,
as
to
hold
fast
that
which
is
good
,
1
Thes.
5.21
.
Thus
Christ
in
his
infinite
wisdome
,
goodness
and
faithfulness
,
hath
given
two
sorts
of
judgment
to
his
Church
and
people
:
One
publick
belonging
to
an
Assembly
of
Godly
Pastors
and
Elders
;
for
of
that
which
the
Prophets
teach
,
let
the
Prophets
judge
,
and
the
Spirits
of
the
Prophets
are
subject
to
the
Prophets
.
The
other
is
a
more
private
personal
judgment
,
which
concerns
all
the
faithful
who
are
to
judge
of
what
is
taught
,
and
to
try
the
Spirits
;
in
both
these
judgments
we
should
remember
that
Christ
hath
committed
nothing
to
the
Church
but
the
ministry
of
giving
judgment
;
for
as
touching
the
Soveraignty
of
Judgment
and
Authority
,
it
belongs
only
to
him
.
Councels
may
expound
and
declare
the
doctrine
of
the
Scriptures
,
but
they
have
no
power
from
Christ
to
make
any
new
Doctrines
or
Articles
of
faith
.
And
every
Christian
ought
in
a
rational
way
to
judge
of
their
determinations
according
to
the
word
of
God
,
and
not
yeild
blind
obedience
thereunto
;
for
this
were
to
unchristian
,
yea
to
unman
himself
.
Of
this
opinion
are
all
the
Protestant
Churches
in
general
,
and
particularly
the
Church
of
England
[
(k.)
](B09989-e36900-b)
(k.)
See
Rogers
on
39.
Articles
P.
103.
who
maintains
that
every
sound
member
of
the
Church
,
hath
Authority
from
Christ
to
judge
in
controversies
of
faith
,
and
so
to
imbrace
truth
,
and
avoid
error
.
The
Church
as
a
faithful
witness
,
should
give
Testimony
of
the
Doctrine
of
Christ
,
but
ought
not
to
judge
the
word
,
nor
to
judge
otherwise
then
Gods
word
judgeth
.
General
Councels
consisting
of
men
that
are
not
infallible
may
err
.
The
things
therefore
that
are
ordained
by
general
Councels
,
do
so
far
bind
,
as
they
are
Consonant
to
the
word
of
God
,
and
no
further
;
for
we
are
not
to
ground
our
faith
upon
them
,
but
only
upon
the
Authority
of
Gods
word
.
Now
that
such
a
rational
judgment
,
or
a
judgment
in
foro
interno
(
as
hath
been
asserted
)
belongs
to
every
Christian
,
so
as
he
may
and
ought
to
make
use
of
his
Reason
in
judging
of
the
Doctrines
of
Religion
,
and
of
Ecclesiastical
Laws
and
determinations
,
is
thus
proved
and
demonstrated
.
First
,
From
those
plain
Texts
of
Scripture
,
Take
heed
that
no
man
deceive
you
,
Mat.
24.4
.
Prove
all
things
,
and
hold
that
which
is
good
,
1
Thes.
5.21
.
Beloved
,
believe
not
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
,
1
Joh.
4.1
.
He
that
is
Spiritual
judgeth
all
things
,
yet
he
himself
is
judged
of
no
man
,
1
Cor.
2.15
.
Which
Texts
,
together
with
many
other
that
might
be
alledged
,
do
not
only
concern
publick
Ministers
,
but
also
private
Christians
,
yea
chiefly
them
,
as
being
most
in
danger
to
be
seduced
.
Secondly
,
This
hath
been
also
the
approved
practice
of
the
faithful
thus
to
search
the
Scriptures
,
and
try
the
Spirits
,
and
exercise
their
Spiritual
Senses
,
that
they
might
discern
things
that
differ
,
Heb.
5.14
.
The
Bereans
are
counted
more
noble
then
others
,
because
they
searched
the
Scriptures
,
and
tryed
Pauls
Doctrine
by
the
Scriptures
,
though
he
spake
from
an
infallible
Spirit
,
Acts
17.11
.
The
Church
at
Ephesus
is
commended
for
trying
them
that
said
they
were
Apostles
,
and
were
not
,
and
finding
them
lyers
and
deceivers
after
tryal
,
Rev.
2.2
.
And
Christ
tells
us
,
that
his
true
Sheep
will
follow
him
,
for
they
know
his
voice
,
but
a
stranger
they
will
not
follow
,
but
will
flee
from
him
,
Joh.
10.4
,
5.
Now
this
they
could
not
do
,
unless
they
did
exercise
a
rational
judgment
in
matters
of
faith
.
Thirdly
,
Every
Christian
is
to
give
an
account
of
his
faith
and
practice
to
God
,
yea
he
should
be
alwayes
ready
to
give
an
Answer
to
every
man
that
asketh
him
a
Reason
of
the
hope
which
is
in
him
,
1
Pet.
3.15
.
But
how
can
he
do
this
rationally
and
understandingly
,
without
tryal
and
examination
?
If
he
be
found
to
embrace
whatever
his
superiors
shall
impose
upon
him
,
truly
then
the
blind
implicite
faith
of
the
Collier
,
will
serve
well
enough
.
Is
this
according
to
the
Scripture
which
tells
us
that
we
cannot
truly
believe
,
unless
we
have
knowledge
?
That
every
man
should
be
perswaded
in
his
own
mind
concerning
the
things
which
he
doth
believe
and
practice
,
and
that
whatsoever
is
not
of
faith
is
sin
?
Fourthly
,
How
shall
a
Christian
cleanse
his
heart
and
wayes
,
but
by
taking
heed
thereto
,
according
to
the
word
of
God
,
Psal.
119.9
.
How
shall
he
walk
as
a
Child
of
light
,
unless
the
word
be
a
Lamp
to
his
feet
,
and
a
light
to
his
paths
?
Psal.
119.105
.
How
can
he
walk
wisely
and
Circumspectly
(
as
he
ought
to
do
)
understanding
what
the
will
of
God
is
,
as
the
Apostle
speaks
,
Ephes.
5.17
.
if
we
do
not
allow
him
a
judgment
of
discretion
,
and
discerning
in
matters
of
this
nature
,
that
so
he
may
try
Spirits
and
Doctrines
.
Fifthly
,
were
it
the
duty
of
a
private
Christian
to
receive
all
Doctrines
that
are
proposed
to
him
by
his
Superiors
,
without
tryal
and
examination
;
then
could
not
he
be
justly
charged
with
sin
and
guilt
,
who
receiveth
error
in
stead
of
truth
,
from
those
that
are
above
him
in
dignity
and
Authority
;
but
we
find
that
this
will
not
excuse
him
:
If
the
Blind
lead
the
Blind
,
both
shall
fall
into
the
pit
,
Luk.
6.39
.
and
we
are
to
fly
from
Strangers
,
and
not
hearken
to
the
words
of
those
Prophets
that
speak
the
visions
of
their
own
hearts
,
and
not
out
of
the
mouth
of
the
Lord
,
Jer.
23.16
.
We
must
not
believe
every
Spirit
,
but
beware
of
false
Prophets
and
Seducers
,
which
no
Christian
can
avoid
upon
good
grounds
,
unless
he
pass
a
rational
judgment
upon
them
and
their
Doctrines
.
Why
was
Ephraim
oppressed
and
broken
in
judgment
,
but
because
he
willingly
walked
after
the
Commandment
of
his
Ruler
and
Governor
,
corrupting
the
worship
of
God
,
and
did
not
impartially
examine
and
judge
of
the
same
,
by
the
rule
of
Gods
word
,
Hos.
5.11
.
Sixthly
,
God
hath
furnished
a
Christian
with
abilities
for
this
end
;
with
Reason
,
as
man
,
he
hath
a
reflexive
faculty
which
Beasts
have
not
;
he
hath
a
rational
understanding
Soul
which
is
the
Candle
of
the
Lord
that
enableth
him
to
compare
one
thing
with
another
,
and
to
deduce
genuine
inferences
and
conclusions
from
such
premises
as
are
laid
down
and
propounded
.
And
then
further
,
God
hath
not
only
given
his
people
the
light
of
humane
Reason
and
understanding
as
rational
men
,
but
hath
also
infus'd
into
them
a
principle
of
divine
light
and
knowledge
,
as
Christians
,
to
search
and
try
the
Doctrines
of
Religion
,
whether
they
be
true
or
false
:
God
hath
given
them
a
Spiritual
unction
or
understanding
(
as
the
Apostle
speaks
1
John
2.27
.
&
Chap.
5.20
.
)
that
they
may
know
him
who
is
truth
it self
;
and
they
need
not
that
any
man
teach
them
,
but
as
this
anointing
teacheth
them
,
which
is
truth
,
and
is
no
lye
.
If
any
man
have
not
the
Spirit
of
Christ
dwelling
in
him
he
is
none
of
his
.
The
secret
of
the
Lord
is
with
them
that
fear
him
;
and
to
them
it
is
given
by
the
father
to
know
the
mysteries
of
the
kingdome
of
God
,
Mat.
13.11
.
Hereby
(
saith
the
Apostle
)
we
know
the
things
that
are
freely
given
us
of
God
,
even
by
his
Spirit
which
searcheth
all
things
,
yea
the
deep
things
of
God
,
1
Cor.
2.10
.
For
a
man
professing
the
knowledge
of
Christ
,
to
swallow
down
without
tryal
or
consideration
all
that
he
reads
and
hears
(
if
it
comes
from
a
person
that
he
admires
)
which
yet
is
the
practice
not
only
of
the
blind
Papists
,
but
of
many
seeming
zealous
Protestants
that
are
too
much
addicted
to
a
party
,
Non
est
opus
virilis
intelligentiae
,
sed
puerilis
inscitiae
,
this
rather
becomes
the
simplicity
and
ignorance
of
a
Child
,
then
the
wisdome
and
understanding
of
a
serious
Christian
.
Luther
speaking
of
the
blind
implicite
faith
and
obedience
too
of
the
Church
of
Rome
,
tells
us
that
't
is
such
an
opinion
and
practice
as
renders
a
man
Brutist
,
and
deprives
him
of
Reason
and
man-hood
;
and
for
this
wicked
opinion
and
practice
of
theirs
,
namely
,
for
exercising
an
absolute
dominion
over
the
Faith
and
Consciences
of
men
;
the
Roman
Prelates
deserve
to
be
driven
out
of
the
number
of
the
faithful
,
as
Wolves
and
Tyrants
.
But
what
?
shall
every
private
Spirit
(
will
you
say
)
take
this
upon
him
?
Is
not
this
to
judge
his
Judges
,
and
to
pass
Sentence
upon
his
Superior
?
To
which
we
answer
,
that
those
persons
(
be
they
never
so
great
and
learned
)
judge
of
divine
things
by
a
private
Spirit
,
who
depend
upon
their
own
corrupt
Reason
and
Fancy
,
and
accordingly
judge
and
determine
;
and
not
he
,
though
but
a
private
Christian
,
that
is
taught
of
God
,
and
judgeth
of
the
points
of
Religion
,
by
,
and
according
to
the
word
of
God
.
Nor
do
we
say
that
every
private
man
is
to
judge
by
way
of
Authority
,
in
foro
publico
;
a
publick
Authoritative
disquisition
and
tryal
in
matters
of
Religion
,
is
one
thing
,
and
a
private
rational
Christian
examination
is
another
;
't
is
one
thing
judicare
,
to
judge
of
mine
own
acts
,
and
another
thing
judicem
agere
to
act
as
a
Judge
:
Indeed
the
Spiritual
man
judgeth
all
things
,
but
how
?
not
in
a
juridical
Authoritative
way
,
but
only
so
far
as
concerns
his
calling
and
capacity
,
if
he
be
a
private
Christian
.
Rational
judgment
belongs
to
him
,
but
Magistratica
and
Ministerial
judgment
belongs
to
others
that
are
in
a
more
publick
capacity
and
office
.
And
therefore
in
this
case
he
is
to
try
and
judge
with
much
modesty
and
humility
,
not
rashly
and
headily
,
as
being
self-conceited
,
and
leaning
too
much
to
his
own
understanding
.
Let
him
walk
orderly
,
and
keep
his
place
and
station
,
giving
due
respect
and
reverence
to
Christian
Magistrates
,
and
godly
Pastors
,
and
submitting
to
them
in
the
Lord
,
Heb.
13.7
,
17.
And
this
will
be
a
means
to
preserve
the
Church
of
Christ
from
Anarchy
and
Confusion
.
Thus
we
have
shewed
how
the
Scriptures
may
be
proved
by
the
light
of
Reason
to
be
the
word
of
God
;
and
that
every
Christian
ought
to
exercise
himself
in
searching
the
Scriptures
,
and
judging
of
Doctrines
;
but
yet
we
must
distinguish
between
those
external
rational
Arguments
which
are
brought
to
prove
the
divine
Authority
of
the
Scriptures
,
and
the
internal
Testimony
of
the
Spirit
of
God
in
the
Scripture
,
which
is
the
most
clear
,
certain
,
infallible
,
publick
Testimony
,
and
of
it self
worthy
to
be
believed
,
for
it
is
the
Testimony
of
God
himself
.
Hereof
we
shall
treat
more
particularly
in
the
following
Chapter
.
CHAP.
XIV
.
Of
the
Internal
Testimony
of
the
Spirit
of
God
,
witnessing
the
divine
Authority
of
the
Scripture
.
ALthough
there
are
rational
arguments
(
which
have
been
already
mentioned
)
to
prove
the
Scriptures
to
be
the
word
of
God
,
yet
the
inward
Testimony
of
the
holy
Ghost
himself
is
necessary
to
assure
us
of
the
divine
Authority
thereof
;
which
Testimony
is
better
and
more
certain
then
all
our
Reason
;
for
as
God
is
a
sufficient
witness
of
himself
in
his
own
word
,
so
the
hearts
and
Consciences
of
men
will
never
be
fully
satisfied
that
the
Scriptures
are
by
divine
inspiration
,
till
the
same
be
sealed
and
confirmed
to
them
by
the
inward
Testimony
of
the
Holy
Ghost
;
till
then
they
will
be
much
in
the
dark
,
often
doubting
and
wavering
,
notwithstanding
all
other
reasons
and
proofs
.
[
(l.)
](B09989-e38660-b)
(l.)
Calv.
Instit.
Lib.
1.
Chap.
7.
S.
5.
We
should
so
believe
the
Scripture
for
it self
,
and
in
regard
of
the
Testimony
of
the
Spirit
of
God
witnessing
the
same
,
as
not
to
subject
the
divine
Authority
thereof
,
to
our
Reasons
and
demonstrations
.
When
our
understandings
are
once
powerfully
convinced
and
enlightned
by
the
Spirit
of
God
(
which
endited
the
holy
Scriptures
)
then
do
we
not
believe
by
our
own
judgment
or
Reason
,
or
other
mens
,
that
the
Scripture
is
from
God
,
and
by
divine
inspiration
,
but
above
all
humane
Reason
and
Judgment
,
we
hold
it
most
certain
,
even
as
if
we
beheld
the
majesty
of
God
himself
there
present
,
John
4.42
.
And
having
attained
this
,
we
seek
not
after
humane
Arguments
to
rest
our
faith
upon
,
but
as
a
thing
that
admits
of
no
doubt
or
dispute
,
we
take
it
for
granted
,
and
do
fully
captivate
and
submit
our
Judgment
and
Reason
to
it
;
such
therefore
is
the
perswasion
of
a
true
Spiritual
Christian
of
the
Authority
of
God
in
the
Scriptures
(
far
different
from
other
mens
)
as
requireth
no
humane
Reason
;
such
is
his
knowledge
and
certainty
as
hath
the
best
Reason
for
it
,
even
that
wherein
the
mind
more
assuredly
and
stedfastly
resteth
,
then
upon
any
humane
Testimonies
or
Reasons
whatsoever
.
Such
is
the
inward
Spiritual
experience
of
the
power
,
and
wisdome
,
and
goodness
of
God
in
the
holy
Scriptures
,
that
if
all
the
World
should
oppose
the
same
,
yet
he
is
fully
resolved
to
give
credit
and
adhere
thereunto
.
By
nature
every
man
is
blind
in
Spiritual
things
,
and
ignorant
of
the
mind
and
mysteries
of
God
;
and
therefore
though
the
Scripture
be
a
shining
light
in
it self
,
yet
unless
our
understandings
be
opened
and
enlightned
we
cannot
behold
it
,
no
more
then
a
blind
man
can
see
the
Sun
when
it
shineth
.
The
Spirit
of
God
is
the
Author
of
supernatural
light
and
faith
;
by
the
inspiration
thereof
,
were
the
Scriptures
first
written
;
the
secrets
and
mysteries
of
God
are
fully
known
unto
,
and
effectually
revealed
by
this
Spirit
.
The
same
law
and
word
which
is
written
in
the
Scriptures
,
this
Spirit
doth
also
write
and
impress
upon
the
hearts
of
them
that
are
endued
therewith
;
and
therefore
the
Testimony
of
this
Spirit
,
where
it
comes
in
power
,
must
needs
fully
perswade
and
assure
the
heart
and
Conscience
of
a
Christian
,
that
the
Scripture
is
the
infallible
word
of
God
.
As
in
other
Sciences
,
there
are
alwayes
some
principles
,
per
se
nota
&
indemonstrabilia
,
whence
other
things
are
proved
and
demonstrated
;
so
it
is
in
Divinity
,
which
is
the
most
excellent
Science
,
all
conclusions
in
point
of
faith
and
practice
are
proved
by
the
Scriptures
;
but
as
for
the
Scriptures
they
prove
and
evidence
themselves
sufficiently
to
the
judgment
of
every
true
Christian
,
by
their
own
light
manifesting
their
divine
Original
.
They
are
primum
visibile
,
not
like
colour
that
cannot
be
seen
till
light
make
it
apparent
;
but
like
light
it self
,
which
maketh
all
other
things
manifest
,
and
it self
too
,
by
its
own
proper
quality
.
Now
then
if
a
true
believer
should
be
ask'd
,
why
he
believes
the
Articles
of
the
Christian
Religion
,
he
may
truly
answer
thus
,
because
they
are
revealed
in
the
holy
Scriptures
:
If
it
be
further
demanded
,
how
he
can
assure
himself
that
the
Scriptures
are
the
word
of
God
,
he
may
answer
that
he
knows
it
by
the
Scriptures
themselves
;
the
Spirit
of
God
enlightning
his
understanding
to
see
those
lively
characters
of
divine
truth
which
are
imprinted
upon
those
sacred
Volumes
:
If
yet
it
be
further
demanded
how
he
knows
whether
that
is
the
right
meaning
of
such
or
such
a
place
of
Scripture
,
he
may
likewise
truly
say
that
he
knows
it
by
the
Scriptures
,
which
being
diligently
examined
and
compared
together
,
do
plainly
discover
to
the
humble
teachable
Soul
their
own
true
sense
and
meaning
in
the
things
which
concern
everlasting
Salvation
.
And
thus
the
faith
of
a
Christian
is
finally
and
ultimately
resolved
into
the
infallible
word
of
God
,
or
a
divine
Testimony
,
and
into
nothing
less
.
As
for
the
Authority
and
Testimony
of
the
Church
,
and
the
judgments
and
writings
of
the
Godly
learned
,
they
are
good
helps
to
make
us
see
the
Truth
,
but
no
causes
why
we
believe
it
;
this
we
do
for
its
own
sake
,
not
for
their
sayings
or
determinations
,
which
if
they
do
not
accord
with
the
Scriptures
,
we
ought
not
to
assent
thereunto
:
Though
we
should
give
due
Reverence
to
the
Assemblies
of
Godly
judicious
men
,
and
thoroughly
examine
and
weigh
with
humility
and
self-denyal
,
the
grounds
of
our
dissent
from
them
,
yet
the
bare
Authority
of
men
,
though
never
so
eminent
for
learning
and
piety
,
should
not
command
our
assent
to
any
Article
of
Religion
that
shall
be
proposed
to
us
:
For
our
faith
should
not
stand
in
the
wisdome
of
men
(
as
the
Apostle
speaks
)
but
in
the
power
of
God
,
and
the
Testimony
and
demonstration
of
his
Spirit
,
1
Cor.
2.4
,
5.
The
first
and
chiefest
ground
whereon
is
built
the
certainty
of
faith's
assent
,
is
the
infallible
truth
and
Authority
of
divine
Revelation
;
because
God
hath
said
it
,
we
are
to
believe
it
,
and
assent
to
it
,
for
whatsoever
God
saith
is
true
;
now
this
is
a
principle
of
Nature
and
Reason
,
which
is
deeply
ingraven
into
the
heart
and
Conscience
of
every
Rational
man
;
that
God
himself
is
so
infinitely
wise
,
that
he
can
be
ignorant
of
nothing
,
nor
can
any
Creature
circumvent
and
over-reach
him
;
and
withal
he
is
so
infinitely
good
,
holy
,
and
just
,
that
no
lye
or
untruth
can
proceed
from
him
;
wisdome
it self
cannot
be
deceived
,
truth
it self
cannot
deceive
,
and
God
is
both
:
And
therefore
wheresoever
any
Revelation
is
certainly
known
or
believed
to
be
of
God
,
there
the
reasonable
Creature
doth
fully
assent
to
the
truth
of
things
revealed
.
But
now
the
great
question
will
be
,
how
we
know
infallibly
that
God
is
the
Author
of
the
Scriptures
,
and
that
what
we
find
written
therein
is
of
divine
inspiration
,
the
very
Oracles
of
God
?
Here
lyes
the
great
,
yea
the
irreconcileable
difference
between
the
Church
of
Rome
and
us
;
for
whereas
we
maintain
(
according
to
the
truth
)
that
the
Scriptures
are
known
to
be
of
God
,
by
themselves
,
and
by
their
own
light
and
power
;
they
hold
that
we
cannot
be
certain
of
their
divine
Authority
,
but
by
the
Testimony
of
the
Church
,
which
as
they
say
,
doth
infalliby
propose
unto
us
what
is
to
be
believed
,
and
what
is
not
to
be
believed
:
And
so
by
this
means
our
faith
shall
be
resolved
,
either
into
nothing
at
all
(
for
they
differ
exceedingly
about
the
Church
representative
,
and
the
supreme
Judge
of
controversies
here
on
Earth
)
or
at
the
furthest
it
shall
be
resolved
but
only
into
humane
Authority
,
and
so
shall
be
but
a
humane
faith
.
That
Circle
which
they
falsly
charge
upon
us
[
(m.)
](B09989-e39360-b)
(m.)
Mr.
W.
Pemble
nature
and
properties
of
grace
and
faith
,
P.
210
,
211.
they
themselves
are
guilty
of
,
and
can
never
be
dis-intangled
therefrom
,
by
their
Principles
:
For
ask
a
Romanist
,
why
do
you
believe
that
the
Pope
cannot
err
,
he
will
tell
you
because
the
Scripture
saith
so
,
thou
art
Peter
,
and
upon
this
Rock
will
I
build
my
Church
;
and
I
have
prayed
that
thy
faith
may
not
fail
:
and
the
like
Texts
of
Scripture
:
But
how
know
you
that
this
is
the
infallible
word
of
God
,
and
that
your
interpretation
is
the
right
sence
and
meaning
of
these
places
?
To
this
he
answers
,
because
the
Pope
and
the
Councel
of
Trent
say
so
;
or
as
some
of
them
hold
,
because
the
Pope
only
saith
so
;
or
as
others
of
them
,
because
a
general
Councel
saith
so
.
If
we
further
urge
him
,
yea
,
but
how
know
you
infallibly
that
the
Pope
and
Councel
do
not
err
in
saying
so
?
he
will
answer
you
,
because
the
Scripture
affirms
they
cannot
err
,
for
thou
art
Peter
,
and
upon
this
Rock
will
I
build
my
Church
,
&c.
And
thus
they
run
round
in
a
Circle
[
(n.)
](B09989-e39610-b)
(n.)
The
Popish
Circle
described
.
and
are
so
intangled
that
the
wisest
and
most
learned
of
them
know
not
how
to
deliver
themselves
.
Indeed
they
accuse
us
with
open
mouth
,
as
if
we
were
intangled
in
a
Circle
running
round
,
from
the
Scriptures
to
the
Spirit
,
and
again
from
the
Spirit
to
the
Scriptures
;
as
thus
,
how
know
you
the
Scriptures
to
be
the
word
of
God
?
by
the
Spirit
revealing
the
same
to
my
heart
and
Conscience
:
but
how
know
you
this
Revelation
of
the
Spirit
to
be
true
?
By
the
Scriptures
,
which
testifie
,
that
the
secret
of
the
Lord
is
revealed
to
them
that
fear
him
:
But
then
further
,
how
know
you
this
and
the
like
places
of
Scripture
to
be
the
word
of
God
?
we
know
it
by
the
Spirit
,
which
reveals
to
us
the
things
that
are
freely
given
us
of
God
.
And
thus
they
pretend
that
they
have
caught
us
in
a
Circle
;
but
they
greatly
mistake
us
(
though
we
do
not
mistake
their
Doctrine
)
we
teach
indeed
that
we
know
the
Scriptures
infallibly
to
be
the
word
of
God
,
by
the
Spirit
of
God
,
inwardly
revealing
and
testifying
the
truth
of
them
to
our
Consciences
:
But
what
kind
of
Revelation
or
Testimony
is
this
?
It
is
not
any
inward
suggestion
or
immediate
inspiration
,
different
from
those
Revelations
of
Divine
truth
,
that
are
in
the
Scriptures
themselves
,
as
if
the
Spirit
of
God
did
by
a
second
private
immediate
Revelation
,
assure
me
of
the
truth
of
those
former
Revelations
contained
in
the
Scriptures
;
we
have
no
warrant
for
this
in
an
ordinary
way
;
but
the
Spirit
of
God
reveals
and
testifies
to
our
Consciences
,
the
divine
Authority
and
truth
of
the
Scriptures
,
by
removing
those
impediments
that
hindred
,
as
namely
,
our
ignorance
and
unbelief
,
and
by
bestowing
upon
us
those
graces
that
make
us
capable
of
this
Divine
knowledge
and
assurance
,
illuminating
our
understanding
,
renewing
our
wills
,
and
sanctifying
our
hearts
and
affections
:
In
which
sence
the
Spirit
of
God
in
the
Scripture
is
to
us
a
Spirit
of
Wisdom
and
Revelation
,
opening
the
eyes
of
our
understandings
,
that
we
may
see
by
a
spiritual
light
the
excellency
of
those
divine
Mysteries
that
are
in
the
Word
of
God
,
Ephes.
1.17
,
18.
Now
this
Doctrine
of
ours
is
no
such
Circle
as
the
Papists
pretend
it
to
be
,
but
a
plain
and
strait
way
for
a
sober
Christian
to
walk
in
:
Thus
,
How
know
you
that
the
Scriptures
are
Gods
Word
?
We
answer
,
By
the
Scriptures
themselves
;
by
that
wonderful
light
and
excellency
of
truth
and
holiness
that
shineth
in
them
;
here
we
would
rest
,
and
go
no
further
.
But
yet
if
we
be
asked
,
How
we
come
to
see
this
light
?
We
answer
,
It
is
by
the
only
work
of
the
Spirit
of
God
,
giving
us
eyes
to
see
,
and
hearts
to
embrace
and
love
the
light
.
If
we
be
further
urged
(
for
some
are
thus
importunate
)
But
how
know
you
that
you
do
indeed
perceive
such
a
heavenly
light
as
you
speak
of
?
Or
how
can
you
make
it
appear
to
others
,
that
you
are
not
deceived
?
Now
truly
this
is
but
a
vain
question
,
it
being
an
absurd
thing
to
demand
a
reason
of
sense
;
which
is
as
if
one
should
ask
him
that
gazeth
on
the
Sun
,
How
know
you
that
you
see
the
light
?
Why
,
he
is
certain
that
he
sees
it
,
and
knows
that
he
is
not
deceived
,
though
he
cannot
convince
a
blind
man
of
it
;
and
if
in
case
he
that
is
blind
requires
him
that
sees
to
prove
unto
him
by
sound
argument
,
that
he
beholds
such
an
object
,
he
demands
an
impossible
thing
of
him
,
unless
he
could
give
him
eyes
to
see
it
.
Some
of
the
most
learned
Papists
,
after
all
their
disputing
and
wrangling
,
are
driven
at
last
to
acknowledge
this
inward
illumination
and
testimony
of
the
Spirit
of
God
:
Stapleton
himself
,
even
in
that
Book
where
he
defends
the
Authority
of
the
Church
,
saith
,
That
the
godly
are
brought
to
faith
by
the
voice
of
the
Church
,
but
being
once
brought
and
enlightened
with
the
light
of
divine
Inspiration
,
then
they
believe
no
more
for
the
Churches
voice
,
but
because
of
the
heavenly
light
.
And
again
,
in
the
last
Book
that
ever
he
wrote
against
learned
Whitaker
,
he
tells
us
plainly
,
That
the
inward
perswasion
of
the
holy
Ghost
is
so
necessary
and
effectual
for
the
believing
of
every
object
of
faith
,
that
without
it
,
neither
can
any
thing
by
any
man
be
believed
,
though
the
Church
testified
with
it
a
thousand
times
,
and
by
it
alone
any
matter
may
be
believed
though
the
Church
held
her
peace
or
were
never
heard
.
Hereby
it
appears
,
that
we
may
be
infallibly
assured
of
the
divine
Authority
of
the
Scriptures
,
though
the
Authority
and
testimony
of
the
Church
be
not
so
regarded
by
us
as
the
Papists
would
have
it
.
But
yet
when
we
have
to
do
with
Infidels
and
Atheists
,
that
scoff
at
this
divine
light
and
inward
testimony
of
the
Spirit
,
we
have
more
Reason
on
our
side
(
as
hath
been
shewed
at
large
)
to
convince
them
,
and
to
prove
that
the
Christian
Religion
is
the
true
Religion
,
and
that
the
Scriptures
do
contain
the
Word
and
Laws
of
the
most
high
God
,
then
any
other
Religion
,
nay
then
all
other
Religions
in
the
world
.
As
for
the
inward
testimony
of
the
Spirit
witnessing
the
divine
authority
of
the
Scripture
,
and
how
it
is
to
be
considered
,
take
these
following
Rules
[
*
](B09989-e40040-b)
*
Rules
concerning
the
Spirits
testimony
.
for
preventing
mistakes
.
First
,
That
the
Spirit
of
God
doth
assuredly
perswade
the
Conscience
of
a
Christian
,
that
the
Scriptures
are
the
Word
of
God
,
not
by
an
immediate
Vision
or
Revelation
,
under
which
pretence
Satan
(
transforming
himself
into
an
Angel
of
light
)
hath
deluded
and
ensnared
many
poor
souls
,
but
by
enlightening
the
eyes
of
our
understanding
to
behold
the
light
,
writing
the
Law
in
our
hearts
and
inward
parts
(
as
God
hath
promised
in
the
new
Covenant
)
sealing
up
the
Promises
to
our
souls
,
and
causing
us
experimentally
to
feel
the
powerful
effects
thereof
.
Secondly
,
This
divine
supernatural
perswasion
wrought
in
Believers
by
the
Spirit
of
God
,
is
more
certain
and
more
satisfactory
then
can
be
proved
by
our
weak
imperfect
Reason
,
or
expressed
in
words
;
for
things
doubtful
may
be
proved
;
but
as
for
things
that
are
in
themselves
most
clear
and
certain
,
we
say
,
they
need
no
rational
proof
or
demonstration
;
as
the
shining
of
the
Sun
(
which
discovers
it self
by
its
own
light
)
needs
not
be
confirmed
by
any
rational
Arguments
to
him
that
hath
his
eyes
open
to
see
the
light
thereof
.
Thirdly
,
It
is
such
a
testimony
and
demonstration
of
the
divine
Authority
of
the
Scriptures
,
as
is
certain
and
manifest
to
him
that
hath
the
Spirit
,
for
it
makes
it self
evident
where
it
comes
;
but
this
is
private
and
particular
(
not
publick
and
common
)
testifying
only
to
him
who
is
endued
therewith
,
but
not
convincing
others
,
nor
confirming
doctrines
to
them
:
In
this
case
men
must
have
recourse
to
the
visible
standing
Rule
,
to
the
written
Law
and
Testimony
,
if
any
man
speak
not
according
to
this
(
let
him
pretend
never
so
much
to
the
inward
testimony
and
revelation
of
the
Spirit
)
it
is
because
the
light
and
truth
of
God
is
not
in
him
.
Fourthly
,
This
testimony
of
the
Spirit
therefore
is
not
to
be
severed
from
the
Word
,
which
is
the
Instrument
of
the
holy
Ghost
,
and
his
publick
authentick
testimony
:
Nor
is
it
injurious
to
the
Spirit
of
God
to
be
tried
by
the
Word
,
seeing
there
is
a
mutual
relation
and
correspondence
between
the
truth
of
the
party
witnessing
,
and
the
truth
of
the
thing
witnessed
:
And
this
holy
Spirit
,
the
Author
of
the
Scriptures
,
is
every
where
like
unto
,
and
doth
every
where
agree
with
himself
:
as
it
is
in
a
pair
of
Indentures
,
there
is
no
difference
at
all
between
them
,
but
the
very
same
things
that
are
mentioned
in
the
one
,
are
also
mentioned
in
the
other
;
so
it
is
between
the
Spirit
revealing
,
and
the
truths
of
God
revealed
in
the
Scriptures
.
Fifthly
,
The
testimony
of
the
Spirit
doth
not
teach
or
assure
all
and
every
one
of
the
letters
,
syllables
,
and
words
of
the
Scriptures
(
which
are
only
as
a
vessel
to
carry
and
convey
the
heavenly
light
unto
us
)
but
it
doth
seal
in
our
hearts
the
saving
truth
contained
in
those
sacred
Writings
,
into
what
language
soever
they
be
translated
:
Hence
it
is
that
the
Apostle
tells
the
Corinthians
,
that
they
are
the
Epistle
of
Christ
,
written
not
with
Ink
,
but
with
the
Spirit
of
the
living
God
;
not
in
Tables
of
stone
,
but
in
the
fleshly
Tables
of
the
heart
,
2
Cor.
3.3
.
Sixthly
and
lastly
,
The
Spirit
of
God
doth
not
lead
them
,
in
whom
he
dwelleth
and
witnesseth
,
absolutely
,
and
at
once
,
into
every
truth
of
God
,
so
as
utterly
to
dispel
all
ignorance
and
darkness
out
of
the
soul
;
but
he
leadeth
them
into
all
truth
necessary
to
salvation
,
and
by
degrees
,
John
16.12
,
13.
Being
a
free
voluntary
Agent
,
he
worketh
when
,
and
where
,
and
in
what
measure
he
pleaseth
;
so
that
holy
men
,
partakers
of
the
same
Spirit
in
several
degrees
,
may
err
and
mistake
in
some
things
,
and
dissent
one
from
another
in
matters
that
are
not
fundamental
.
And
thus
we
have
given
you
some
Rules
to
prevent
mistakes
touching
the
inward
testimony
and
revelation
of
the
Spirit
of
God
.
It
will
not
be
amiss
now
to
reflect
a
little
(
yet
without
any
rankor
or
bitterness
against
the
persons
of
men
)
upon
their
opinion
that
derogate
from
the
Spirit
of
God
and
divine
revelation
,
and
set
up
Reason
as
a
Judge
in
matters
of
Religion
,
and
so
resolve
their
Faith
finally
into
Reason
.
CHAP.
XV.
Briefly
shewing
when
Reason
is
rightly
used
,
and
when
abused
to
the
prejudice
of
the
Spirits
Testimony
in
the
Scripture
.
NO
discreet
rational
man
will
deny
the
use
of
Reason
,
in
judging
matters
Civil
and
Religious
,
in
the
sence
formerly
declared
and
proved
:
If
you
will
shew
your self
a
man
and
not
a
beast
,
a
judicious
understanding
Christian
,
and
not
a
Child
in
knowledge
and
judgment
,
then
you
must
make
use
of
your
Reason
in
examining
those
matters
that
are
propounded
to
you
,
whether
Civil
or
Religious
;
but
yet
if
you
admit
Reason
to
be
the
only
Rule
or
Standard
to
measure
the
Mysteries
of
Faith
by
,
and
to
judge
of
and
comprehend
the
most
divine
supernatural
Doctrines
and
Truths
of
Christ
,
then
you
ascribe
too
much
to
Reason
,
and
too
little
to
the
Spirit
of
God
and
Faith
:
Eye
hath
not
seen
,
nor
ear
heard
,
(
saith
the
Apostle
)
neither
have
entred
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
love
him
:
And
as
none
know
the
things
of
a
man
save
the
spirit
of
a
man
which
is
in
him
;
even
so
the
things
of
God
knoweth
no
man
but
the
Spirit
of
God
,
1
Cor.
2.9
;
11.
The
rational
Creature
is
a
competent
Judge
of
things
meerly
rational
;
but
the
spiritual
man
only
(
in
whom
the
Spirit
of
God
dwelleth
)
can
rightly
and
spiritually
discern
and
judge
of
things
that
are
meerly
spiritual
and
supernatural
;
and
therefore
we
must
take
heed
that
we
confound
not
the
Spirit
and
Faith
of
the
Gospel
with
our
natural
Reason
,
nor
prejudice
the
divine
Authority
of
the
Scriptures
,
by
ascribing
too
much
to
Reason
,
as
we
ought
not
to
take
from
Reason
that
which
is
due
to
her
in
reference
to
divine
matters
.
First
,
Then
we
acknowledge
that
Reason
is
the
eye
of
mans
Soul
,
or
that
Organ
which
lets
into
his
Soul
that
divine
light
and
testimony
of
God
which
begets
Faith
,
and
upon
which
Faith
doth
rest
it self
,
and
into
which
it
is
finally
resolved
:
Reason
is
not
the
object
on
which
our
Faith
resteth
,
but
that
faculty
which
being
sanctified
takes
in
the
light
of
Faith
,
which
leads
us
to
Christ
,
and
the
things
that
are
heavenly
and
supernatural
.
The
judgment
and
determination
of
the
Word
of
God
,
inspired
by
the
Spirit
of
God
,
is
that
wherein
we
finally
rest
,
as
the
rule
of
our
Faith
;
and
the
light
of
divine
Understanding
and
Reason
sanctified
,
is
that
whereby
a
Christian
judgeth
of
spiritual
things
.
God
in
his
Word
speaks
to
reasonable
Creatures
(
not
to
brute
beasts
)
who
by
way
of
discourse
weighing
what
goes
before
,
and
what
follows
the
Text
,
and
comparing
Scripture
with
Scripture
,
do
come
to
a
right
understanding
of
the
will
and
mind
of
God
;
therefore
we
are
commanded
as
men
that
have
reason
in
us
to
search
the
Scriptures
,
to
try
the
Spirits
,
and
to
judge
what
the
Apostles
say
:
These
are
acts
of
Reason
and
Judgment
,
by
the
help
whereof
we
are
enabled
to
give
a
sober
rational
account
of
our
own
Faith
,
and
to
convince
the
Adversaries
and
gain-sayers
.
If
you
be
to
deal
with
an
Adversary
that
hates
the
Christian
Religion
,
how
can
you
think
to
perswade
him
to
Christianity
,
unless
you
shew
him
a
reason
(
as
indeed
the
Christian
Religion
is
the
wisest
and
most
rational
Religion
)
If
you
say
,
your
Church
is
the
true
Church
,
you
must
give
a
reason
for
it
,
or
else
no
discreet
man
will
believe
you
,
seeing
many
pretend
to
the
true
Church
that
do
not
belong
to
it
.
If
you
urge
a
Scripture
for
your
opinion
,
sober
men
will
rationally
judge
,
whether
it
be
agreeable
to
your
sence
and
interpretation
,
or
not
;
and
accordingly
will
embrace
or
reject
your
opinion
.
It
concerns
every
man
,
as
he
tenders
the
peace
and
salvation
of
his
own
soul
,
to
be
certain
of
the
truth
of
his
Religion
;
And
seeing
there
are
so
many
opinions
,
and
such
variety
of
perswasions
in
the
world
touching
matters
of
Religion
,
we
ought
to
consider
which
perswasion
hath
the
best
and
surest
grounds
for
it
,
that
we
may
with
peace
and
safety
venture
our
souls
upon
it
:
Now
this
we
cannot
well
do
unless
we
make
use
of
our
Reason
,
in
comparing
one
thing
with
another
,
that
we
may
embrace
the
truth
and
reject
error
.
Secondly
,
Though
there
are
mysteries
of
Faith
which
Reason
cannot
comprehend
,
yea
,
in
their
proper
nature
they
are
contrary
to
the
dictates
of
natural
Reason
:
Ex
nihilo
nihil
fit
,
saith
Reason
,
and
Ex
nihilo
omnia
fiunt
,
saith
Faith
:
The
dead
cannot
return
again
to
life
,
saith
Reason
;
Thy
dead
bones
shall
live
again
,
and
this
mortality
shall
put
on
immortality
,
saith
Faith
:
yet
the
rational
Soul
of
man
being
overpower'd
and
acted
by
a
higher
principle
,
even
by
the
Spirit
of
God
,
sees
the
greatest
reason
in
the
world
to
believe
these
and
all
other
divine
supernatural
mysteries
and
truths
,
because
the
Scripture
revealeth
them
to
be
of
God
,
and
from
God
:
Is
it
not
meet
,
and
reasonable
,
and
well
becoming
us
that
are
rational
Creatures
,
to
believe
the
God
of
Truth
speaking
to
us
in
his
Word
,
though
what
he
speaks
seem
never
so
unreasonable
,
never
so
contrary
to
flesh
and
blood
?
Yet
Reason
will
tell
us
this
,
That
all
that
God
speaks
(
for
from
this
pure
Fountain
can
proceed
nothing
but
pure
streams
)
is
true
and
good
,
divine
and
heavenly
,
whatever
our
corruption
saith
to
the
contrary
:
So
then
,
our
Faith
must
be
resolved
into
the
divine
truth
and
authority
of
Gods
Word
,
and
our
Reason
captivated
and
subjected
unto
this
higher
principle
,
to
believe
what
we
find
revealed
in
the
Scriptures
,
because
it
is
revealed
,
and
comes
from
the
God
of
truth
that
cannot
lye
.
Thirdly
,
As
I
have
reason
to
believe
all
that
God
speaks
in
general
,
as
being
the
God
of
truth
;
so
I
have
reason
also
to
believe
in
particular
,
that
the
doctrine
of
Scripture
is
Gods
revealed
Mind
and
Will
:
Nor
is
it
sufficient
to
a
well-grounded
Faith
for
a
man
to
say
he
believes
all
that
God
reveals
to
be
true
;
but
he
must
also
believe
,
that
the
mysteries
contained
in
the
holy
Scriptures
are
the
things
which
God
hath
revealed
for
his
salvation
:
'T
is
true
(
according
to
the
Judgment
of
our
Divines
)
that
Faith
may
rightly
be
said
to
be
a
firm
assent
,
without
evidence
of
many
things
in
themselves
which
we
do
believe
;
but
yet
the
medium
,
by
force
whereof
we
are
drawn
to
believe
,
must
be
evident
unto
us
:
As
now
if
I
be
asked
by
an
enemy
of
the
Christian
Religion
,
Why
I
believe
the
Incarnation
,
Death
and
Resurrection
of
Christ
?
I
answer
,
Because
Gods
Word
testifieth
of
them
as
things
most
certain
and
true
.
If
he
ask
me
further
,
How
know
you
that
God
hath
revealed
these
things
?
I
answer
,
By
infallible
signs
and
testimonies
from
Heaven
,
beyond
all
humane
power
,
as
hath
been
shewed
Chap.
12.
of
this
Treatise
;
by
which
mans
reason
may
be
convinced
that
those
writings
are
of
God
;
and
so
I
can
prove
that
a
Christian
hath
more
reason
for
his
Religion
then
any
other
,
whether
Jew
,
or
Turk
,
or
Heathen
.
Fourthly
,
Though
in
these
respects
that
have
been
mentioned
our
Reason
may
be
of
very
good
use
in
reference
to
spiritual
and
divine
things
,
yet
we
must
not
make
our
Reason
the
rule
and
measure
of
our
Faith
in
matters
that
are
beyond
our
Reason
:
As
for
example
,
there
is
a
Trinity
of
Persons
in
the
Godhead
,
as
the
Scripture
assures
us
,
Matth.
28.19
.
1
John
5.7
.
Shall
I
now
reject
this
great
Mystery
,
because
it
corresponds
not
with
the
dictates
of
my
Reason
and
Understanding
,
and
say
with
those
self-will'd
Socinians
,
that
because
it
is
impossible
to
Reason
that
three
should
be
one
God
,
therefore
I
will
not
believe
this
great
Truth
:
But
only
interpret
it
thus
,
that
these
three
agree
in
one
,
and
are
one
by
consent
of
minds
and
wills
,
for
so
a
thousand
men
may
be
one
?
And
again
,
If
because
I
cannot
conceive
or
comprehend
by
my
Reason
,
how
Christ
and
his
Father
can
be
one
in
substance
and
essence
,
therefore
I
will
find
out
another
interpretation
which
may
agree
with
my
Reason
,
though
it
be
contrary
to
the
mind
of
God
in
the
Scriptures
,
and
to
the
Articles
of
the
Christian
Faith
:
Truly
this
is
to
set
Reason
in
the
Chair
,
or
Throne
,
above
the
Spirit
of
God
in
the
Scriptures
;
and
so
the
sacred
Scripture
,
or
Divine
testimony
,
shall
vail
Bonnet
to
our
Sense
and
Reason
,
and
not
we
to
the
Authority
of
God
in
his
Word
.
Now
this
is
the
practice
of
curious
proud
Wits
,
who
will
not
believe
any
thing
,
be
it
never
so
sublime
and
mysterious
,
unless
forsooth
it
be
made
evident
to
their
shallow
understandings
.
Hence
it
is
,
that
they
consult
with
the
dictates
of
Reason
about
the
chiefest
Articles
of
Faith
,
and
accordingly
expound
them
,
or
rather
pervert
them
,
denying
and
rejecting
the
Person
and
Offices
of
Christ
,
the
Doctrine
of
satisfaction
and
propitiation
by
Christ
,
the
Resurrection
of
the
same
Individual
body
,
the
absolute
Decrees
of
God
,
and
other
Mysteries
of
the
like
nature
;
and
so
at
length
God
leaving
them
to
their
own
vain
reasonings
,
and
the
wicked
imaginations
of
their
own
hearts
,
they
become
meer
Atheists
.
Indeed
every
Christian
,
as
hath
been
said
,
ought
to
give
a
Reason
of
the
Faith
and
Hope
that
is
in
him
;
but
we
must
put
a
difference
between
giving
a
reason
of
our
believing
,
and
a
reason
of
the
thing
believed
.
I
believe
the
Doctrine
of
the
Trinity
,
That
Christ
is
consubstantial
and
coessential
with
the
Father
,
that
he
was
incarnate
,
and
born
of
a
Virgin
,
that
Jacob
was
loved
and
Esau
rejected
,
before
they
had
done
either
good
or
evil
;
and
the
reason
and
ground
of
my
belief
is
,
because
the
same
is
written
in
the
infallible
Word
of
God
.
But
now
to
demonstrate
and
evidence
these
high
Truths
and
Mysteries
to
humane
Reason
,
from
the
nature
of
things
,
or
otherwise
to
disbelieve
them
,
this
is
a
course
destructive
to
the
Christian
Faith
and
Religion
.
There
are
some
things
that
are
evident
in
themselves
,
as
the
Principles
of
Geometry
,
that
every
whole
and
entire
thing
is
bigger
then
a
part
of
it
,
and
the
like
:
But
then
there
are
other
things
that
are
not
evident
in
themselves
,
but
are
revealed
and
made
known
to
us
,
both
that
they
are
,
and
what
they
are
by
a
forreign
medium
,
without
the
compass
of
the
things
themselves
:
Of
this
sort
are
all
those
things
which
we
are
perswaded
of
by
the
report
of
others
;
and
this
is
that
certainty
of
knowledge
which
we
have
of
things
that
are
believed
,
the
truth
of
which
in
themselves
appeareth
not
to
us
,
nor
is
seen
of
us
:
And
in
this
respect
Faith
is
truly
said
to
be
an
assent
without
evidence
upon
the
credit
of
the
Revealer
:
In
these
things
our
Reason
reacheth
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
such
things
are
the
Truth
of
God
,
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
hid
from
us
,
we
cannot
shew
a
reason
how
such
things
should
be
.
Thus
to
tye
our
Faith
to
Reason
,
and
form
our
belief
by
the
dictates
of
reason
,
so
as
to
refuse
to
believe
any
thing
without
evidence
from
the
nature
of
the
thing
it self
demonstrated
and
made
known
to
our
Reason
,
argues
much
pride
and
self-confidence
,
setting
up
our
Reason
above
the
Will
of
God
[
*
](B09989-e41250-b)
*
Against
subjecting
the
Scripture
to
Reason
.
revealed
,
and
arraigning
the
sacred
Scriptures
at
the
Bar
of
our
Reason
.
Now
this
is
not
to
be
admitted
,
but
to
be
rejected
by
all
Christians
,
and
that
upon
these
Grounds
and
Considerations
.
First
,
Because
our
Reason
and
Understandings
are
but
weak
and
shallow
in
the
knowledge
of
the
Mysteries
of
Nature
,
and
we
are
much
more
ignorant
and
blind
in
the
mysteries
of
Grace
,
and
in
things
that
are
divine
and
supernatural
,
John
1.5
.
1
Cor.
1.19
,
20.
1
Cor.
2.11.14
.
1
Cor.
13.12
.
When
the
world
by
all
its
wisdom
and
reason
knew
not
God
in
Christ
,
It
pleased
God
(
saith
the
Apostle
,
1
Cor.
1.21
.
)
by
the
foolishness
of
preaching
to
save
them
that
believe
:
Yea
,
not
only
in
the
men
of
the
world
,
but
in
the
most
eminent
Saints
,
there
is
still
much
blindness
in
their
understandings
,
and
much
perverseness
in
their
wills
,
and
in
the
reasonings
of
their
hearts
against
the
Truths
of
God
:
Now
these
vain
,
and
carnal
,
and
foolish
reasonings
of
ours
should
be
regulated
and
corrected
by
the
Word
of
God
.
Mans
Reason
should
not
presume
to
regulate
the
Word
,
but
the
Word
of
God
should
regulate
and
correct
mans
Reason
.
The
Word
is
the
rule
,
and
not
our
Reason
;
for
that
which
is
to
be
regulated
,
cannot
be
the
rule
to
regulate
.
Secondly
,
To
bring
Scripture
to
the
Bar
of
our
Reason
,
and
so
make
Reason
the
Judge
in
divine
mysteries
,
is
exceeding
preposterous
,
for
this
were
to
subordinate
and
make
subject
that
which
is
much
superiour
to
that
which
is
far
inferiour
;
that
which
is
perfect
and
without
error
,
to
that
which
is
imperfect
and
erroneous
.
Now
certainly
that
which
is
weak
and
corrupt
is
not
fit
to
judge
that
which
is
holy
and
perfect
;
nor
is
that
which
is
subject
to
errors
and
mistakes
(
as
mans
Reason
is
)
fit
to
regulate
and
judge
the
Word
of
God
,
which
is
all
light
,
and
all
truth
,
and
is
profitable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
,
that
the
man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
,
2
Tim.
3.16
,
17.
As
John
the
Baptist
said
to
Christ
,
[
(n)
](B09989-e41570-b)
(n)
Mr.
Lyford
on
Heb.
5.13
,
14.
cap.
1.
pag.
28.
I
have
need
to
be
baptized
of
thee
;
and
comest
thou
to
me
,
that
am
far
thy
inferiour
?
So
may
our
Reason
say
to
the
blessed
Word
of
God
,
I
am
far
inferiour
to
thee
,
and
have
need
to
be
regulated
and
reformed
by
thee
,
and
comest
thou
to
me
?
No
,
no
,
it
is
my
greatest
honour
to
submit
my self
to
thee
and
thy
Divine
Authority
.
Thirdly
,
Upon
this
ground
also
mans
Reason
is
denyed
to
be
the
Rule
and
Judge
in
matters
of
Faith
,
because
one
man
cannot
prove
infallibly
to
another
man
,
that
his
Reason
is
the
right
Reason
in
such
a
case
:
He
pretends
Reason
,
so
do
I
:
A
third
man
comes
and
pretends
to
as
much
Reason
as
either
of
us
;
and
experience
shews
,
that
divers
men
,
yea
;
good
men
,
have
different
Reasons
,
and
different
apprehensions
in
many
points
of
Religion
:
Nor
can
a
man
be
certain
,
that
this
or
that
is
the
true
meaning
of
a
Text
,
if
he
have
nothing
to
assure
him
thereof
,
but
the
appearance
and
probability
of
his
own
Reason
,
for
others
that
differ
from
him
think
they
have
,
and
may
really
have
,
as
much
or
more
Reason
on
their
side
then
he
:
Indeed
if
we
compare
our
own
Reason
with
the
Reason
and
Authority
of
other
men
which
have
decreed
thus
and
thus
,
then
must
we
give
the
preheminence
to
our
own
Reason
,
when
a
clearer
evidence
is
propounded
and
presented
to
our
Reason
;
for
every
one
is
to
judge
for
himself
with
a
judgment
of
discretion
and
discerning
(
as
hath
been
formerly
proved
)
and
't
is
unreasonable
and
absurd
for
a
man
to
assent
to
a
lesser
evidence
,
when
a
clearer
evidence
is
propounded
to
him
.
'T
is
true
there
are
not
many
that
are
well
able
to
judge
for
themselves
in
the
Controversies
of
Religion
,
and
therefore
God
hath
provided
spiritual
Guides
and
Shepherds
to
go
before
them
and
help
them
;
but
yet
Christians
must
not
resign
up
their
wits
and
senses
to
follow
them
where-ever
they
go
;
if
they
would
lead
us
blindfold
,
we
should
not
put
out
our
eyes
to
follow
them
,
but
should
rationally
and
impartially
weigh
and
consider
the
grounds
of
their
doctrine
and
practice
.
Doth
such
a
godly
learned
man
tell
you
that
this
is
firm
ground
,
you
may
go
safe
upon
it
?
And
do
you
see
it
to
be
so
by
the
eye
of
your
Reason
,
enlightened
by
the
Spirit
of
God
?
Then
you
may
follow
him
as
a
man
of
judgment
and
understanding
,
and
not
like
a
beast
,
that
is
led
he
knows
not
whither
;
and
herein
you
have
the
advantage
of
his
Reason
and
of
your
own
too
.
CHAP.
XVI
.
Of
the
difference
between
the
meer
rational
and
spiritual
men
,
and
their
knowledge
and
acts
about
spiritual
things
.
THe
light
of
Reason
should
be
made
use
of
and
improved
by
every
Christian
in
searching
the
Scriptures
,
and
trying
Spirits
and
Doctrines
,
yet
so
,
as
we
must
not
confound
the
principles
,
knowledge
,
and
operations
of
the
natural
man
,
or
meer
rational
man
,
with
the
principles
,
knowledge
,
and
operations
of
the
spiritual
man
.
There
is
a
twofold
knowledge
of
spiritual
things
,
a
natural
or
rational
knowledge
,
and
a
spiritual
and
supernatural
knowledge
.
The
former
is
but
Historical
,
as
when
a
man
reads
of
such
a
Country
in
a
History
,
or
sees
it
only
in
a
Map
at
a
great
distance
,
but
was
never
there
himself
to
take
a
full
view
of
it
,
and
report
the
things
that
are
there
of
his
own
certain
knowledge
.
The
latter
kind
of
knowledge
is
intuitive
,
or
a
knowledge
of
spiritual
vision
,
beholding
the
things
themselves
in
the
light
of
Gods
Spirit
distinctly
and
at
hand
.
No
Creature
or
created
thing
can
go
beyond
its
sphere
,
or
comprehend
that
which
is
beyond
its
capacity
:
The
vegetative
creature
cannot
reach
so
far
as
the
sensitive
,
nor
the
sensitive
so
far
as
the
rational
;
nor
can
the
meer
rational
creature
comprehend
that
which
the
spiritual
man
doth
.
Such
as
are
alive
to
God
,
and
have
spiritual
union
and
conjunction
with
Christ
the
second
Adam
,
the
quickening
Spirit
,
live
and
act
from
a
higher
principle
,
and
in
another
kind
then
meer
natural
or
rational
men
do
.
The
soul
of
the
natural
man
acts
his
body
;
and
the
more
he
improves
the
light
of
reason
,
the
more
rational
and
considerate
he
is
in
his
actings
and
operations
:
But
the
soul
of
the
spiritual
man
is
under
the
power
of
Gods
Spirit
,
and
the
glorious
operations
thereof
;
and
as
far
as
Gods
Spirit
is
above
the
spirit
of
man
,
so
far
is
the
life
of
Grace
,
or
the
life
of
the
spiritual
man
,
above
that
of
Nature
.
'T
is
true
(
saith
Luther
)
[
(o)
](B09989-e41830-b)
(o)
Luth.
Com.
on
Gal.
cap.
2.
v.
20.
that
I
live
in
the
flesh
,
but
this
life
,
whatever
it
is
,
I
esteem
as
no
life
,
for
indeed
it
is
no
true
life
,
but
a
shadow
of
life
under
that
which
another
liveth
,
that
is
to
say
,
Christ
,
who
is
my
true
spiritual
life
,
which
life
thou
seest
not
,
but
only
hearest
,
and
I
feel
;
as
thou
hearest
the
wind
,
but
knowest
not
from
whence
it
comes
,
or
whither
it
goes
,
even
so
thou
seest
me
speaking
,
eating
,
walking
,
sleeping
,
and
doing
other
things
as
other
men
do
,
and
yet
thou
seest
not
my
true
life
.
This
spiritual
life
,
which
far
transcends
the
meer
natural
or
rational
life
,
must
be
discerned
spiritually
;
the
spiritual
man
hath
a
white
stone
,
in
which
his
name
is
written
,
which
none
can
read
but
himself
:
He
is
the
Son
of
God
,
an
Heir
of
Heaven
,
therefore
the
world
knows
him
not
,
even
as
we
know
not
the
Sons
of
Princes
(
were
they
amongst
us
)
who
dwell
in
Countreys
far
remote
from
us
;
but
his
life
,
which
now
is
hid
with
Christ
in
God
,
shall
fully
appear
when
Christ
appears
in
glory
,
Col.
3.3
,
4.
First
,
Then
the
spiritual
man
hath
Christ
formed
in
him
by
the
holy
Ghost
,
Christ
is
in
him
the
hope
of
glory
,
and
he
lives
the
life
of
Christ
(
which
a
meer
rational
man
doth
not
)
there
is
a
spiritual
supernatural
principle
or
ability
planted
in
him
,
which
still
remains
and
abides
,
and
which
differs
much
from
natural
habits
,
for
these
are
partly
and
sometimes
wholly
acquired
by
use
and
frequent
practise
;
whereas
this
spiritual
principle
is
not
gotten
or
acquired
,
but
infused
;
nor
can
it
be
utterly
lost
,
as
natural
habits
may
,
but
abides
for
ever
,
John
14.16
.
Sometimes
't
is
called
the
Seed
of
God
,
which
shall
grow
up
to
perfection
,
1
John
3.9
.
Sometimes
a
Fountain
,
yielding
continual
supplies
of
Grace
,
John
4.14
.
sometimes
from
the
Author
(
from
whom
it
is
derived
)
't
is
called
the
life
of
Christ
,
2
Cor.
4.10
,
11.
and
sometimes
the
new
birth
,
or
being
regenerated
and
born
again
,
John
3.5
,
7.
Doubtless
it
is
a
most
powerful
spiritual
principle
,
which
raiseth
and
elevateth
the
soul
far
above
natural
strength
and
reason
.
Those
Creatures
that
have
no
higher
principles
and
faculties
then
sense
,
use
them
sensually
;
but
as
for
man
,
who
enjoyes
the
fame
faculties
under
the
command
of
a
reasonable
Soul
,
he
useth
them
rationally
;
but
when
he
is
new
born
,
and
becomes
a
spiritual
man
,
those
faculties
of
the
understanding
,
will
,
and
affections
(
which
when
they
had
no
other
command
but
Reason
,
had
no
more
but
rational
operations
)
being
now
governed
and
acted
by
the
Spirit
of
Christ
,
they
work
spiritually
:
Hence
he
is
said
to
be
led
by
the
Spirit
,
and
to
walk
in
the
Spirit
,
and
after
the
Spirit
,
Gal.
5.18
,
25.
Rom.
8.1
.
Secondly
,
This
divine
Principle
,
this
new
spiritual
Birth
and
Regeneration
,
is
more
then
the
improvement
of
the
most
excellent
,
natural
,
or
rational
abilities
;
for
it
being
infused
and
wrought
in
the
soul
of
man
by
the
mighty
Power
of
God
,
and
the
invincible
operation
of
the
holy
Ghost
,
this
argues
that
man
,
or
the
reasonable
Creature
,
is
meerly
passive
in
his
first
receiving
this
spiritual
supernatural
life
;
and
thus
much
the
very
phrases
of
Scripture
import
,
that
as
we
are
passive
in
our
first
Creation
,
or
Generation
,
so
we
are
passive
in
our
Renovation
or
regeneration
,
Ephes.
2.1
,
5
,
10.
1
Pet.
1.3
,
23.
John
3.3
,
5.
Gal.
6.15
.
Indeed
if
it
were
no
more
but
the
improving
of
something
which
we
had
in
us
before
,
or
the
strengthening
only
of
that
which
was
weak
in
us
,
then
man
himself
might
co-opperate
with
the
Spirit
of
Christ
in
producing
this
new
Birth
;
but
seeing
it
is
the
infusing
or
planting
of
a
divine
Principle
,
which
was
not
at
all
before
in
the
rational
Creature
,
man
must
needs
be
passive
in
the
first
work
of
regeneration
:
Nature
being
corrupted
can
do
nothing
,
unless
it
be
to
hinder
and
oppose
this
work
,
for
it
is
enmity
against
God
,
Rom.
8.7
.
At
the
best
,
Nature
is
but
the
matter
which
is
renewed
or
new
formed
;
and
matter
,
as
we
all
know
,
can
have
no
operation
at
all
;
and
therefore
it
is
rightly
termed
,
a
supernatural
work
,
or
a
work
beyond
Nature
.
[
(p)
](B09989-e42270-b)
(p)
See
Mr.
White
on
the
Scriptures
,
cap.
7.
of
the
Spiritual
Mans
Acts.
Thirdly
,
Man
being
thus
passive
in
his
spiritual
renovation
,
or
new
Creation
,
't
is
impossible
for
him
with
all
his
Reason
,
to
discover
how
and
after
what
manner
it
is
first
wrought
in
him
,
as
it
is
impossible
for
one
to
know
how
he
receives
his
own
life
:
though
he
may
discern
some
terrors
of
Conscience
and
consternation
of
spirit
in
himself
as
preparatories
thereunto
,
and
may
also
understand
the
motions
and
operations
that
are
performed
by
him
after
his
regeneration
,
for
then
his
spirit
,
or
the
principle
of
his
reason
and
understanding
being
renewed
and
sanctified
,
works
together
with
the
Spirit
of
Christ
;
yet
as
to
the
first
act
of
ingenerating
and
receiving
Grace
,
the
same
being
wrought
in
him
,
not
by
him
,
yea
,
and
that
in
an
instant
,
and
not
by
degrees
,
it
cannot
be
discerned
how
and
in
what
manner
it
is
wrought
,
either
by
natural
Reason
,
for
that
cannot
spiritually
understand
spiritual
things
;
or
by
spiritual
sense
and
experience
,
for
that
flows
from
spiritual
life
already
received
,
and
therefore
cannot
discern
what
was
done
before
it
had
any
being
at
all
:
The
giving
of
spiritual
life
,
and
the
giving
of
the
sense
of
it
to
Christians
,
are
two
distinct
acts
of
the
Spirit
of
God
,
which
seldom
or
never
go
together
in
an
ordinary
way
.
This
heavenly
mystery
of
regeneration
is
beyond
the
understanding
and
capacity
of
a
meer
rational
man
,
as
Christs
words
to
Nicodemus
,
and
his
words
to
Christ
again
,
do
import
,
John
3.3
,
4
,
5
,
6
,
9
,
10
,
11
,
12.
Fourthly
,
The
spiritual
mans
acts
and
operations
do
far
transcend
the
acts
and
operations
of
the
natural
or
meer
rational
man
,
both
in
reference
to
things
natural
,
or
the
things
of
this
life
,
which
the
one
apprehendeth
and
useth
in
a
meer
natural
or
rational
manner
,
the
other
after
a
holy
and
spiritual
manner
,
and
for
a
spiritual
end
;
and
more
especially
in
reference
to
things
spiritual
,
as
the
unsearchable
Treasures
and
Riches
of
Christ
,
and
the
glorious
Mysteries
of
the
Gospel
;
such
spiritual
things
are
apprehended
and
used
by
the
natural
man
carnally
(
for
he
knows
Christ
only
after
the
flesh
)
as
on
the
contrary
,
outward
and
carnal
things
are
apprehended
and
used
by
the
spiritual
man
spiritually
,
but
much
more
those
things
that
are
spiritual
in
their
own
nature
,
1
Cor.
2.15
.
which
he
may
be
said
to
apprehend
and
receive
spiritually
,
in
respect
of
the
object
,
or
that
which
is
spiritual
in
the
object
,
by
a
spiritual
light
and
judgment
(
beyond
the
natural
light
of
Reason
)
and
in
a
spiritual
supernatural
way
:
Now
this
is
more
then
any
natural
or
meer
rational
man
,
though
never
so
much
improved
,
can
attain
unto
by
the
Principles
of
Reason
.
Fifthly
,
The
meer
rational
man
,
and
the
spiritual
man
(
both
living
under
the
means
of
Grace
,
and
both
of
them
believing
)
differ
much
in
the
nature
and
effects
of
their
Faith
,
as
they
do
in
their
knowledge
of
spiritual
things
:
The
Faith
of
the
spiritual
man
is
a
true
justifying
Faith
,
grounded
and
built
upon
a
divine
testimony
;
but
the
Faith
of
the
meer
rational
man
is
but
temporary
,
or
historical
.
First
,
They
proceed
from
different
causes
and
principles
,
the
one
being
infused
by
the
Spirit
of
Christ
dwelling
and
abiding
in
the
spiritual
man
;
the
other
being
the
effect
only
of
natural
Reason
,
further
enlightned
and
improved
(
at
the
most
)
by
some
common
operations
and
assistances
of
the
Spirit
of
God
in
the
Ministry
and
Ordinances
of
the
Gospel
,
which
a
Reprobate
may
partake
of
,
Heb.
6.4
,
5
,
1.
Secondly
,
They
are
found
in
divers
subjects
.
Ttrue
effectual
Faith
is
only
found
in
persons
that
are
truly
regenerate
,
born
of
God
,
and
partakers
of
the
divine
nature
,
John
5.24
.
and
3.5
.
1
John
5.1
.
But
historical
or
temporary
Faith
may
be
in
such
as
have
no
root
,
no
seed
of
God
abiding
in
them
,
such
as
are
not
born
of
God
;
for
these
are
both
one
in
Scripture
,
Luke
8.13
.
1
John
3.9
.
Thirdly
,
There
is
that
spiritual
evidence
and
certainty
in
the
faith
of
the
one
which
is
not
in
the
faith
of
the
other
:
True
divine
Faith
so
apprehends
spiritual
and
heavenly
things
,
as
having
a
real
being
in
the
Promise
of
God
,
though
they
have
no
subsistence
as
yet
in
themselves
,
Heb.
11.1
.
Rom.
4.17
.
John
8.56
.
Heb.
11.27
.
Now
this
Faith
,
which
is
the
evidence
and
demonstration
of
things
that
are
invisible
to
the
outward
Senses
,
makes
no
use
in
its
spiritual
sight
or
apprehension
either
of
Sense
or
Reason
;
not
of
Sense
,
for
things
invisible
cannot
be
the
object
of
Sense
;
nor
of
Reason
,
which
in
this
case
can
help
but
little
more
then
Sense
,
seeing
it
receives
information
by
Sense
,
from
whence
it
gathers
things
by
way
of
discourse
;
which
indeed
may
convince
a
man
that
things
are
,
but
can
give
him
no
evidence
or
demonstration
of
the
things
themselves
,
what
they
are
in
their
own
nature
:
Hence
it
is
,
that
when
a
man
comprehends
things
by
Reason
,
he
may
be
able
by
discourse
of
Reason
to
inform
another
man
of
that
which
he
knows
,
and
by
that
means
may
cause
him
to
understand
it
as
well
as
himself
;
but
he
that
apprehends
spiritual
things
themselves
,
as
the
true
Believer
or
Spiritual
man
doth
,
cannot
by
discourse
of
Reason
make
another
man
,
that
is
a
stranger
to
what
he
enjoyes
,
understand
what
he
himself
seeth
,
feeleth
,
and
tasteth
.
But
as
for
historical
Faith
,
or
that
Faith
which
is
in
the
meer
rational
man
,
it
wants
this
clear
evidence
and
demonstration
,
having
no
further
assurance
of
what
it
believes
then
that
which
Reason
suggests
,
which
may
rather
be
termed
a
conviction
,
that
such
things
must
be
,
then
an
evidence
what
they
be
;
whereby
it
plainly
appears
(
which
yet
may
be
more
largely
and
fully
proved
out
of
Scripture
)
that
true
justifying
Faith
,
and
that
Faith
which
is
only
temporary
and
historical
,
differ
not
only
gradually
,
in
respect
of
degrees
,
but
specifically
in
nature
and
kind
;
the
grounds
of
assurance
on
which
they
are
built
being
of
a
far
different
nature
.
Fourthly
,
This
difference
will
further
appear
,
if
we
consider
that
the
effectual
Faith
of
the
spiritual
man
rests
and
depends
upon
,
and
is
ultimately
and
finally
resolved
into
a
divine
testimony
;
but
historical
Faith
,
or
the
Faith
of
the
natural
or
meer
rational
man
,
is
built
upon
a
humane
testimony
,
which
our
Saviour
calls
the
revelation
of
flesh
and
blood
,
Matth.
16.17
.
As
the
Apostle
calls
the
other
the
demonstration
of
the
Spirit
and
of
power
,
and
the
revelation
of
things
by
the
Spirit
,
which
are
understood
only
of
spiritual
men
,
1
Cor.
2.4
,
10
,
14
,
15.
to
whom
they
are
manifested
,
and
who
have
the
Spirit
and
Mind
of
Christ
in
them
,
which
enables
them
spiritually
to
understand
that
manifestation
or
revelation
.
This
way
of
spiritual
demonstration
to
the
spiritual
mind
of
the
true
Believer
,
is
far
different
from
,
and
doth
far
transcend
that
way
of
conviction
which
is
only
by
reason
or
rational
discourse
;
and
in
this
respect
is
more
excellent
and
divine
then
historical
Faith
,
or
the
Faith
of
the
meer
rational
man
,
which
is
not
chiefly
grounded
upon
a
divine
Testimony
or
Authority
,
but
relyes
upon
,
and
is
ultimately
resolved
into
an
humane
testimony
,
or
the
reasonableness
of
the
truth
and
wayes
of
God
:
The
glorious
Mysteries
of
the
Gospel
,
though
they
could
never
be
found
out
by
all
the
reason
and
wit
of
man
,
1
Cor.
2.9
.
yet
they
are
consonant
to
right
Reason
;
and
therefore
mans
reason
doth
assent
thereunto
:
As
for
example
,
The
Creation
of
the
World
,
the
Resurrection
of
the
Body
,
the
Incarnation
of
Christ
,
and
the
like
,
these
may
be
acknowledged
by
mans
Reason
to
be
possible
,
upon
suppositinn
of
Gods
Almighty
Power
,
and
the
Riches
of
his
Grace
,
yea
,
and
fit
to
be
done
by
him
,
whose
great
design
is
to
make
known
the
glory
of
his
Power
and
Grace
in
the
Ages
to
come
:
So
that
howsoever
these
Truths
are
mysteries
of
Faith
,
and
to
be
believed
,
yet
seeing
Reason
,
which
is
a
humane
testimony
,
may
approve
them
,
it
is
evident
that
such
an
historical
Faith
,
believing
these
things
only
for
the
reasonableness
of
them
,
is
but
a
humane
faith
,
and
rests
upon
a
humane
testimony
:
And
so
it
may
be
said
concerning
the
Scriptures
themselves
,
if
a
rational
man
believe
them
to
be
the
Word
of
God
,
chiefly
upon
the
Churches
testimony
of
them
,
or
upon
the
reasonableness
of
the
truths
therein
mentioned
,
or
upon
the
observation
of
the
truth
of
those
Sacred
writings
in
most
things
,
which
makes
him
therefore
rationally
conclude
,
that
they
are
true
in
all
.
If
this
be
the
chiefest
ground
of
his
belief
,
by
way
of
rational
inference
from
such
premises
,
then
truly
he
believes
upon
a
humane
and
not
a
divine
testimony
,
which
is
alwayes
accompanied
with
a
clear
spiritual
demonstration
of
divine
truths
,
made
evident
by
the
light
of
the
Spirit
of
God
to
the
spirit
of
a
true
Believer
.
Fifthly
and
Lastly
,
True
justifying
Faith
,
or
the
Faith
of
the
spiritual
man
,
differs
from
historical
Faith
,
or
the
Faith
of
the
meer
rational
man
in
the
object
of
it
:
Historical
faith
,
though
it
may
assent
to
the
truth
of
Gods
Promises
of
Reconciliation
,
Pardon
,
and
Salvation
by
Christ
,
yea
,
and
may
believe
the
goodness
of
them
in
general
,
yet
it
doth
not
embrace
and
apply
the
goodness
of
them
in
particular
as
true
justifying
Faith
doth
,
which
counts
all
other
things
loss
,
that
it
may
gain
Christ
,
and
be
found
in
him
,
Phil.
3.8
,
9.
and
which
enables
a
man
heartily
and
really
to
close
with
Christ
in
the
Promise
,
and
to
apply
him
particularly
,
saying
,
This
is
my
Beloved
,
this
is
my
Friend
,
who
loved
me
,
and
gave
himself
for
me
.
And
thus
we
see
that
there
is
no
small
difference
betwixt
the
faith
,
knowledge
,
and
operations
of
the
spiritual
man
,
and
the
faith
,
knowledge
,
and
operations
of
the
meer
rational
man
,
in
and
about
Christ
and
spiritual
things
:
And
if
such
a
man
may
have
some
kind
of
knowledge
and
faith
in
Christ
,
and
the
mysteries
of
the
Gospel
,
and
yet
come
short
of
eternal
life
and
salvation
,
then
certainly
no
man
that
is
led
only
by
the
light
of
Reason
,
though
he
improve
it
never
so
much
,
can
be
saved
without
the
knowledge
of
Christ
as
Mediator
.
But
of
this
in
the
next
Chapter
.
CHAP.
XVII
.
Shewing
that
none
can
be
saved
by
the
meer
improvement
of
natural
Light
and
Reason
.
WHat
the
State
and
Condition
of
the
best
Heathens
was
and
is
in
order
to
the
everlasting
Concernment
of
their
immortal
Souls
,
we
cannot
certainly
determine
,
nor
dare
we
confidently
pronounce
that
they
are
all
in
Hell
:
Though
we
say
not
with
the
Pelagians
,
that
the
improvements
of
Nature
and
Reason
,
or
that
light
that
is
in
every
man
(
as
others
phrase
it
)
can
make
men
everlasting
happy
:
Nor
yet
with
the
Semipelagians
,
that
natural
preparations
and
predispositions
do
bespeak
and
procure
Grace
:
Nor
yet
with
the
Papists
,
that
works
flowing
from
Grace
do
meritoriously
contribute
to
more
Grace
and
glory
:
yet
this
we
may
safely
say
,
That
as
God
gave
the
Heathens
Natural
light
and
abilities
,
and
to
some
of
them
the
improvement
thereof
more
then
to
others
,
so
he
might
as
freely
give
them
(
in
a
way
that
we
know
not
)
Supernatural
Grace
and
Strength
,
and
reveal
his
Son
to
them
,
if
it
pleased
him
.
Far
be
it
from
us
notwithstanding
,
to
hold
that
a
man
may
get
to
Heaven
by
those
meer
improvements
which
are
built
upon
Natures
foundation
;
for
if
he
should
accurately
and
punctually
observe
every
jot
and
tittle
of
Natures
Law
(
which
the
exactest
Naturalist
or
Moralist
doth
not
)
yet
this
natural
obedience
would
not
at
all
be
commensurate
to
a
supernatural
happiness
.
Christ
is
the
only
way
,
that
new
and
living
way
,
by
which
God
assumeth
humane
nature
to
himself
,
and
maketh
it
everlastingly
happy
;
by
which
we
have
access
to
God
,
and
communion
with
him
.
This
made
Augustine
say
,
Qui
dicit
hominem
servari
posse
sine
Christo
,
dubito
an
ipse
per
Christum
servari
possit
.
Whether
the
Gentiles
could
be
saved
by
the
Light
of
Nature
and
Reason
without
faith
in
Christ
,
is
a
Question
(
I
confess
)
much
debated
,
both
in
the
writings
of
the
Antient
Fathers
,
and
some
Modern
Authors
,
both
Protestants
and
Papists
.
Divers
of
the
Antients
,
as
Justin
Martyr
,
Clemens
Alexandrinus
,
and
Chrysostome
,
were
of
opinion
,
that
the
moral
Heathens
might
be
saved
by
a
general
faith
and
knowledge
of
God
.
And
Justin
Martyr
thought
they
might
be
saved
by
the
light
of
Reason
.
[
(q)
](B09989-e43420-b)
(q)
Justin
Martyr
.
Apol.
2.
His
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Dictamen
rationis
,
applied
to
the
Heathens
before
the
coming
of
Christ
,
you
may
read
of
in
his
Apology
.
The
Church
of
Rome
,
represented
in
the
Council
of
Trent
,
hath
not
yet
determined
,
nor
doth
she
think
fit
to
determine
this
Question
,
Whether
the
moral
Heathens
might
be
saved
by
the
improvement
of
the
Light
of
Nature
.
Amongst
those
of
the
Reformed
Religion
Zuinglius
was
of
this
opinion
,
that
the
best
of
the
Heathens
were
actually
saved
,
and
that
Christ
did
communicate
himself
to
them
in
an
extraordinary
way
.
But
this
is
more
then
can
be
proved
by
him
or
any
other
:
And
herein
not
only
Gualter
and
Bullinger
,
but
all
our
Divines
generally
,
do
dissent
from
him
.
Aquinas
mentions
an
inscription
,
found
in
the
Sepulchre
of
a
Heathen
,
in
the
time
of
Constantine
the
Greek
Emperor
,
and
Irene
his
Mother
,
with
these
words
,
Christus
nascitur
ex
Virgine
,
&
ego
credo
in
eum
.
O
sol
sub
Irenae
&
Constantini
temporibus
iterum
me
videbit
;
whence
he
infers
,
that
some
of
the
Heathens
were
not
altogether
without
the
knowledge
of
Christ
the
Mediator
.
That
saying
of
Erasmus
,
whether
in
jest
or
in
earnest
I
know
not
,
Vix
possum
me
continere
quin
dicam
sancte
Socrates
ora
pro
nobis
,
may
be
seen
and
read
in
his
Preface
to
one
of
Cicero's
Books
.
Nego
hanc
Propositionem
(
saith
a
fierce
Arminian
)
nemo
potest
salvus
fieri
qui
Christo
per
veram
fidem
non
sit
insitus
:
I
deny
this
Proposition
,
that
none
can
be
saved
but
such
as
are
ingraffed
into
Christ
by
true
faith
.
And
there
are
some
that
have
coined
a
vain
and
groundless
distinction
of
a
threefold
Piety
,
Judaica
,
Christiana
,
&
Ethnica
,
boldly
affirming
,
that
what
Moses
was
to
the
Jews
,
Christ
to
the
Christians
,
the
same
is
Philosophy
,
or
the
knowledge
of
God
by
Nature
to
the
Heathens
:
But
this
is
to
frustrate
the
Grace
of
God
in
Christ
the
Mediator
.
'T
is
not
denyed
,
but
granted
by
us
,
First
,
That
some
persons
have
a
more
clear
,
explicite
,
distinct
knowledge
of
Christ
the
Mediator
[
(r)
](B09989-e43730-b)
(r)
Vid.
Dr.
Prid.
Lect.
8.
de
Salute
Ethnicorum
.
then
others
,
according
to
the
means
of
Grace
which
they
are
under
,
and
yet
both
may
be
saved
.
Secondly
,
That
there
were
some
of
all
sorts
amongst
the
Gentiles
,
noble
and
ignoble
,
learned
and
unlearned
,
for
whom
Christ
died
,
and
who
did
reap
some
benefit
by
his
death
.
Thirdly
,
God
may
and
sometimes
doth
in
an
extraordinary
manner
,
unknown
to
us
,
reveal
his
Grace
to
,
and
work
Faith
in
the
hearts
of
some
persons
:
This
he
may
do
in
those
that
are
born
deaf
and
dumb
among
Christians
;
and
this
he
may
also
do
in
some
Heathens
.
If
God
will
work
whether
in
an
ordinary
or
extraordinary
way
,
whether
by
means
or
without
means
,
who
can
hinder
him
?
Yea.
Fourthly
,
God
may
if
he
please
reveal
his
saving
Grace
in
Christ
to
a
poor
Heathen
even
at
the
last
gasp
,
by
the
secret
inspiration
of
his
Spirit
,
as
he
shewed
mercy
to
the
Thief
upon
the
Cross
.
But
that
any
Heathen
,
though
never
so
rational
and
moral
,
can
be
eternally
saved
by
the
improvement
of
his
natural
abilities
or
moral
vertues
,
without
being
implanted
into
Christ
,
and
united
to
him
as
the
Head
and
Mediator
of
the
Church
,
which
is
his
body
,
this
we
utterly
deny
,
and
that
upon
these
following
Grounds
and
considerations
.
First
,
In
regard
of
that
corruption
and
wickedness
which
is
in
every
mans
heart
and
nature
.
God
saw
that
the
whole
imagination
of
the
thoughts
of
mans
heart
was
only
evil
,
and
that
continually
;
the
Hebrew
word
signifieth
,
not
only
the
imagination
,
but
also
the
purposes
and
desires
of
mans
heart
,
Gen.
6.5
.
The
heart
of
every
natural
man
is
deceitful
above
all
things
,
and
desperately
wicked
,
Jer.
17.9
.
It
is
not
only
an
enemy
,
but
enmity
against
God
,
Rom.
8.7
.
By
nature
men
are
dead
in
trespasses
and
sins
,
and
under
the
power
of
Satan
,
Ephes.
2.1
,
2
,
3.
and
taken
captive
by
Satan
at
his
will
and
pleasure
,
2
Tim.
2.26
.
and
therefore
they
cannot
be
saved
by
the
light
and
power
of
nature
without
true
faith
in
Christ
as
Mediator
.
Secondly
,
The
best
works
and
highest
attainments
of
the
unregenerate
(
who
still
remain
in
the
state
of
nature
,
and
are
not
implanted
into
Christ
)
are
sinful
and
unprofitable
;
the
very
prayers
and
ploughing
of
the
wicked
are
an
abomination
to
the
Lord.
No
man
(
saith
our
Saviour
,
speaking
of
the
unregenerate
,
Matth.
7.16
,
17
,
18.
)
can
gather
Grapes
of
Thorns
,
or
Figs
of
Thistles
;
nor
can
a
corrupt
tree
bring
forth
good
fruit
.
The
Church
her self
confesseth
,
Isai.
64.6
.
that
all
her
righteousnesses
,
even
her
best
works
and
righteousness
are
as
filthy
rags
.
And
the
Apostle
Paul
,
who
,
if
any
man
,
might
have
confidence
in
the
flesh
,
he
much
more
,
yet
counts
all
his
own
righteousness
and
best
works
but
loss
and
dung
for
the
excellency
of
the
knowledge
of
Christ
,
Phil.
3.4
,
8.
And
if
it
was
thus
with
Paul
and
with
the
Church
of
God
in
respect
of
their
righteousness
and
works
,
then
what
shall
we
think
of
the
works
and
performances
of
the
most
rational
and
moral
Heathens
!
Surely
they
must
needs
be
much
more
vain
and
unprofitable
.
Hence
it
is
that
Augustine
saith
of
the
greatest
vertues
of
the
moral
Heathens
,
that
they
were
but
splendida
peccata
.
Thirdly
,
Faith
in
Christ
,
true
Gospel
faith
,
is
indispensably
required
(
at
least
in
all
adult
persons
)
as
necessary
to
salvation
.
Without
Faith
it
is
impossible
to
please
God
,
Heb.
11.6
.
Neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
Faith
which
worketh
by
love
,
Gal.
5.6
.
He
that
believeth
on
Christ
shall
be
saved
,
but
he
that
believeth
not
shall
be
damned
:
The
Believer
hath
everlasting
life
,
but
the
wrath
of
God
abideth
on
the
unbeliever
,
John
3.18
,
36.
He
that
hath
the
Son
hath
life
,
and
he
that
hath
not
the
Son
hath
not
life
,
1
John
5.12
.
Nor
is
it
a
general
Faith
in
God
,
as
a
Creator
or
Rewarder
,
thrt
will
save
a
man
,
but
there
must
be
Faith
in
Christ
as
Redeemer
and
Mediator
;
for
no
man
cometh
to
the
Father
but
by
him
,
John
14.6
.
And
this
is
life
eternal
to
know
thee
,
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
,
John
17.3
.
Fourthly
,
God
will
have
his
dearly
beloved
Son
honoured
and
exalted
in
the
salvation
of
sinners
;
whether
they
be
moral
or
profane
,
they
need
a
Saviour
,
a
Sacrifice
to
appease
the
wrath
,
and
satisfie
the
Justice
of
God
for
them
;
He
that
honoureth
not
the
Son
honoureth
not
the
Father
which
hath
sent
him
,
John
5.23
.
There
is
no
salvation
in
any
other
besides
Christ
,
neither
is
there
any
other
Name
under
Heaven
given
among
men
whereby
we
can
be
saved
,
Acts
4.12
.
Other
foundation
can
no
man
lay
then
what
is
laid
,
which
is
Jesus
Christ
,
1
Cor.
3.11
.
Unless
the
Moralist
with
all
his
vertues
and
endowments
be
built
upon
this
Rock
and
Foundation
he
must
needs
perish
everlastingly
.
Christ
is
the
way
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
way
by
which
only
man
can
enter
into
eternal
blessedness
:
He
is
the
life
,
the
Author
and
Giver
of
eternal
life
,
John
14.6
.
John
11.25
.
Fifthly
,
God
hath
in
his
infinite
Wisdom
concatenated
and
knit
together
the
means
and
the
end
in
the
links
of
that
Golden
chain
of
salvation
.
Rom.
8.30
.
so
that
none
shall
be
saved
and
glorified
,
but
such
as
are
predestinated
to
be
conformable
to
the
Image
of
Christ
;
such
as
are
effectually
called
,
justified
,
and
sanctified
through
Christ
.
And
again
,
whosoever
shall
call
upon
the
Name
of
the
Lord
shall
be
saved
;
How
then
shall
they
call
on
him
in
whom
they
have
not
believed
?
And
how
shall
they
believe
in
him
of
whom
they
have
not
heard
!
And
how
shall
they
hear
without
a
Preacher
!
And
how
shall
men
preach
except
they
be
sent
!
Rom.
10.13
,
14.
So
then
,
those
moral
Heathens
to
whom
the
Gospel
is
not
sent
,
who
are
not
effectually
called
and
converted
by
the
Spirit
of
Christ
,
so
as
to
be
made
conformable
to
his
Image
,
cannot
be
saved
by
all
their
moral
vertues
and
improvements
.
Sixthly
,
The
Lord
is
a
holy
and
righteous
God
,
of
purer
eyes
then
to
behold
the
least
iniquity
with
approbation
;
he
loveth
righteousness
,
and
hateth
sin
;
nor
will
he
justifie
any
person
at
his
Tribunal
but
such
an
one
as
either
hath
a
perfect
righteousness
of
his
own
(
which
no
man
hath
)
or
is
found
in
Christ
,
cloathed
with
his
righteousness
,
who
was
made
sin
for
us
,
that
we
might
be
made
the
righteousness
of
God
in
him
,
2
Cor.
5.21
.
Now
this
way
of
Justification
is
divine
and
supernatural
,
far
transcending
the
capacity
of
the
most
moral
Heathens
.
Adam
himself
in
the
state
of
Innocency
looked
for
Justification
by
works
,
and
by
his
own
personal
righteousness
,
and
not
by
the
righteousness
of
another
;
so
that
indeed
this
Gospel-way
of
Justification
is
not
only
opposite
to
man
fallen
,
but
to
man
before
the
fall
:
It
was
never
in
mans
Nature
or
Reason
to
seek
for
Justification
by
a
righteousness
without
him
;
and
therefore
if
God
had
not
revealed
this
way
of
Justification
in
and
by
his
Gospel
,
we
,
nor
the
wisest
men
in
the
world
,
should
never
have
thought
of
it
.
That
the
most
virtuous
men
that
are
(
if
ever
they
be
truly
justified
and
accepted
)
as
well
as
the
most
vitious
persons
,
must
be
justified
before
God
,
not
by
working
,
but
by
believing
;
not
by
the
improvement
of
their
moral
vertues
,
but
by
faith
in
a
cruc
fied
Christ
,
resting
wholly
upon
him
in
the
sense
of
their
sin
and
misery
for
pardon
and
salvation
.
The
true
Gospel
righteousness
,
as
it
is
wholly
of
Gods
procuring
,
so
it
is
also
of
his
revealing
.
And
as
other
mysteries
of
the
Christian
Religion
are
far
above
the
reason
and
capacity
of
a
natural
or
moral
man
,
so
is
this
also
.
All
the
Aristotles
and
Plato's
,
all
the
learned
rational
Philosophers
in
the
world
,
could
never
have
thought
of
such
a
way
as
this
for
the
justification
of
sinners
:
And
therefore
this
righteousness
of
God
is
said
to
look
down
from
Heaven
,
and
to
be
revealed
from
faith
to
faith
,
Rom.
1.17
.
Seventhly
,
No
meer
rational
or
moral
man
can
be
saved
,
unless
he
be
reconciled
and
reunited
to
God
,
from
whom
he
is
seperated
by
sin
:
Now
this
reconciliation
and
reunion
must
be
by
and
through
Christ
,
or
not
at
all
;
for
he
is
the
only
Mediator
between
God
and
man
,
who
took
on
him
the
nature
of
man
,
and
so
joyn'd
it
to
God
by
the
indissolvable
tye
of
the
Hypostatical
union
:
And
whoever
will
be
saved
must
be
united
to
God
through
him
by
the
mystical
bond
of
his
Spirit
,
which
Christ
received
for
,
and
communicates
to
all
the
Elect
that
shall
be
saved
;
so
that
unless
a
man
,
be
he
Jew
or
Gentile
,
have
the
Spirit
of
Christ
dwelling
in
him
,
and
be
quickened
by
the
same
Spirit
that
raised
Christ
from
the
grave
,
he
is
none
of
his
,
Rom.
8.9
,
11.
unless
he
be
transplanted
out
of
the
old
stock
,
the
first
Adam
,
and
made
one
spirit
with
the
Lord
Jesus
,
the
second
Adam
,
it
is
not
all
his
moral
vertues
and
endowments
(
if
he
were
a
thousand
times
more
vertuous
then
he
is
)
that
will
bring
him
to
Heaven
.
Eighthly
,
To
hold
that
a
Heathen
may
be
saved
by
the
improvement
of
his
moral
vertues
without
faith
in
Christ
the
Mediator
,
is
such
an
opinion
as
is
attended
with
many
absurdities
;
for
if
this
were
so
,
then
should
the
true
Church
of
God
partly
consist
of
such
Members
as
have
no
faith
nor
knowledge
of
Christ
at
all
;
or
else
such
shall
be
saved
as
do
not
belong
to
the
Catholick
Church
of
Christ
,
but
are
strangers
to
it
;
whereas
the
Scripture
assures
us
,
that
the
Lord
adds
unto
his
Church
such
as
shall
be
saved
,
Acts
2.47
.
It
will
also
follow
from
this
absurd
opinion
,
that
Christ
dyed
in
vain
,
and
that
the
preaching
of
the
Gospel
,
or
Doctrine
of
Reconciliation
by
Christ
is
in
vain
,
as
to
a
number
of
persons
that
shall
be
saved
,
if
they
may
attain
salvation
by
the
improvement
of
the
light
of
Nature
and
Reason
,
without
the
knowledge
of
Christ
as
Mediator
,
which
certainly
is
not
revealed
in
and
by
the
moral
vertues
and
writings
of
the
Heathen
Philosophers
,
much
less
by
the
Sun
,
Moon
and
Stars
,
but
by
the
preaching
of
the
Gospel
.
According
to
this
Opinion
another
way
,
and
much
easier
,
and
more
agreeable
to
flesh
and
blood
then
true
faith
in
Christ
,
self-denyal
,
and
resignation
of
the
Soul
to
him
,
would
be
found
out
for
mans
salvation
;
and
then
we
need
no
longer
admire
the
riches
of
Gods
Grace
and
Wisdom
in
the
Redemption
and
Salvation
of
Sinners
by
Faith
in
Christ
(
which
yet
is
the
great
mystery
of
the
Gospel
.
)
Hence
it
is
that
some
vain
men
in
our
dayes
are
so
affected
and
transported
with
the
moral
vertues
of
the
Heathen
Philosophers
,
that
they
make
little
or
no
difference
in
their
Books
and
Sermons
between
these
and
the
Graces
of
Gods
Spirit
which
are
wrought
in
the
Saints
;
as
if
to
preach
the
Gospel
of
Christ
,
and
exhort
Christians
to
the
exercise
of
Evangelical
Faith
,
Repentance
,
Love
,
and
other
Graces
,
were
only
to
read
unto
them
a
Lecture
of
moral
Philosophy
.
Morality
is
one
thing
,
and
Christianity
is
another
;
whoever
they
be
that
go
about
by
their
moral
vertues
and
works
to
appease
the
just
and
holy
God
,
or
to
comprehend
him
out
of
Christ
the
Mediator
,
will
be
dazled
with
the
brightness
of
his
Glory
,
and
overwhelmed
with
the
greatness
of
his
Power
;
For
no
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
,
which
is
in
the
Bosom
of
the
Father
,
he
hath
revealed
him
,
John
1.18
.
But
perhaps
it
will
be
said
,
[
(*)
](B09989-e44920-b)
(*)
Objections
answered
.
That
the
Gentiles
which
had
not
the
Law
did
by
Nature
the
things
contained
in
the
Law
,
it
being
written
in
their
hearts
,
Rom.
2.14
.
And
therefore
they
might
be
saved
.
If
we
apply
these
words
of
the
Apostle
to
the
unconverted
Gentiles
(
for
there
are
those
that
expound
the
Text
of
the
converted
Gentiles
)
then
we
answer
,
That
there
is
a
natural
and
a
supernatural
inscription
or
writing
in
the
hearts
of
men
;
the
one
is
ratione
luminis
naturalis
,
by
means
of
that
natural
light
and
Reason
that
is
in
man
,
which
will
not
save
him
,
as
hath
been
proved
;
the
other
is
written
in
the
heart
of
man
,
ratione
luminis
fidei
,
by
the
light
of
faith
:
By
the
former
only
natural
and
moral
vertues
are
imprinted
in
the
heart
;
but
by
the
latter
the
true
knowledge
of
Christ
,
and
the
Graces
of
the
Gospel
,
which
a
meer
Moralist
can
never
attain
unto
by
the
light
of
Nature
and
Reason
,
for
these
are
written
and
wrought
by
the
finger
of
the
Spirit
of
God
.
If
it
be
further
objected
,
That
Cornelius
was
a
Gentile
,
that
walked
only
by
the
light
of
Nature
,
yet
his
Prayers
and
Alms
were
accepted
of
God
,
Acts
10.1
,
4.
This
is
a
mistake
,
for
he
had
more
then
the
bare
light
of
Nature
;
for
though
he
had
not
at
this
time
a
clear
explicite
distinct
knowledge
of
the
Person
and
Offices
of
the
Mediator
,
yet
he
had
the
implicite
knowledge
and
Faith
of
Christ
,
and
had
imbraced
the
Doctrine
of
the
Messiah
that
was
to
come
,
which
he
had
learned
of
the
Jews
,
with
whom
he
had
long
convers'd
,
and
which
was
afterward
more
fully
opened
and
explained
unto
him
by
the
Apostle
Peter
.
And
thus
we
have
proved
that
no
man
(
be
he
never
so
rational
and
moral
)
can
be
saved
by
the
meer
light
of
Nature
and
Reason
;
yet
nevertheless
we
cannot
deny
,
but
that
the
rational
intellectual
delights
of
some
Heathen
Philosophers
ought
to
be
preferred
far
before
all
corporeal
and
sensual
pleasures
:
And
withal
it
must
be
acknowledged
,
that
Reason
and
moral
Vertues
being
improved
will
help
a
man
to
bear
affliction
,
yea
,
to
dye
with
more
courage
and
composedness
then
others
that
are
not
so
rational
and
moral
:
And
though
Reason
of
it self
,
without
true
Faith
in
the
Blood
of
Christ
,
will
not
bring
us
to
Heaven
,
yet
we
have
great
cause
to
bless
God
for
the
comfortable
use
of
our
Reason
and
Intellectuals
,
which
is
a
mercy
that
many
are
deprived
of
.
But
of
these
particulars
we
shall
speak
more
fully
in
the
following
Chapters
.
CHAP.
XVIII
.
Shewing
,
that
those
delights
that
are
rational
and
intellectual
do
far
excel
all
sensitive
pleasures
.
ALthough
the
light
of
Reason
be
but
as
a
Candle
in
comparison
of
the
light
of
divine
and
supernatural
Revelation
,
which
is
as
the
light
of
the
Sun
;
yet
it
is
a
pleasant
thing
to
behold
this
Candle
.
As
for
that
light
which
is
meerly
corporeal
,
't
is
but
a
dark
shadow
of
intellectual
brightness
:
The
more
noble
and
excellent
any
being
is
,
the
purer
pleasure
and
delight
it
hath
proportion'd
to
it
:
Sensitive
pleasure
hath
more
of
dregs
;
Intellectual
pleasure
more
of
quintessence
in
it
.
If
pleasure
were
to
be
measured
only
by
the
corporal
senses
,
truly
then
the
brutes
(
being
more
exquisite
in
sense
)
might
have
a
choicer
portion
of
happiness
then
man
can
attain
to
;
but
therefore
hath
Nature
very
wisely
provided
,
that
the
pleasure
of
reason
in
man
should
be
far
above
any
pleasure
of
sense
.
There
are
divers
degrees
of
pleasures
,
such
as
they
be
,
according
to
every
mans
genius
and
disposition
:
As
he
is
more
noble
and
excellent
,
or
more
vile
and
abject
,
so
is
the
nature
of
those
things
wherein
he
delighteth
;
and
so
is
his
pleasure
either
more
noble
,
or
more
base
;
either
more
pure
and
unmixt
,
or
more
impure
and
mixt
;
either
of
longer
or
of
shorter
continuance
:
Of
those
delights
which
man
taketh
in
by
the
bodily
senses
(
we
say
)
that
which
is
received
by
the
sense
of
touching
is
the
basest
;
for
as
it
is
the
most
gross
and
earthy
of
all
the
external
Senses
,
so
are
the
pleasures
that
are
taken
by
it
.
The
delight
that
is
taken
by
the
Sense
of
tasting
is
not
altogether
so
base
,
but
yet
brutish
enough
.
As
for
the
delight
which
is
taken
by
smelling
,
't
is
but
little
,
and
nothing
so
pleasant
as
the
contrary
is
unpleasant
;
for
a
good
smell
delighteth
not
so
much
as
an
ill
smell
offendeth
;
and
besides
,
this
Sense
of
smelling
is
not
so
quick
and
sharp
in
men
as
in
beasts
.
The
pleasures
that
are
received
by
the
Sense
of
hearing
in
man
,
have
more
beauty
and
excellency
in
them
,
for
the
more
they
participate
of
the
nature
of
the
Air
,
they
are
so
much
the
less
earthy
and
brutish
;
and
those
delights
which
we
receive
by
the
eyes
,
are
yet
more
excellent
then
the
rest
,
because
the
eyes
are
of
tne
nature
of
fire
which
comes
nearest
to
the
Coelestial
nature
.
Howbeit
the
best
and
noblest
of
those
pleasures
,
which
man
receives
by
the
corporeal
Senses
,
are
baser
and
of
less
excellency
then
the
least
and
meanest
of
those
pleasures
which
are
received
by
the
powers
of
the
rational
Soul
;
for
as
the
Soul
is
much
more
worthy
and
noble
then
the
Body
,
so
the
pleasures
and
delights
thereof
are
much
more
noble
and
generous
then
those
of
the
body
;
and
such
delights
as
are
most
proper
to
the
spirit
and
mind
of
man
,
are
purest
and
best
of
all
;
amongst
which
that
delight
which
consists
in
the
contemplation
of
God
is
the
chiefest
.
The
pleasures
of
reason
and
of
the
mind
and
spirit
of
man
continue
much
longer
then
corporeral
delights
and
pleasures
,
because
the
rational
soul
or
spirit
is
not
so
apt
to
be
weary
and
tired
as
the
body
is
,
but
doth
recreate
and
refresh
it self
with
variery
of
objects
.
No
marvel
indeed
if
those
that
are
wholly
addicted
to
corporal
and
earthly
delights
deride
and
contemn
such
as
highly
esteem
these
rational
and
intellectual
delights
(
insomuch
that
they
are
willing
to
forgo
the
goods
and
pleasures
of
this
world
,
that
they
may
enjoy
the
same
)
these
persons
deride
and
speak
evil
of
that
which
they
know
not
,
of
whom
it
may
be
truly
said
,
that
they
resemble
the
Swine
,
that
delights
more
in
a
dirty
Puddle
or
Sink
,
then
in
pretious
Stones
and
sweet
Odors
,
because
they
want
judgment
rightly
to
discern
and
esteem
the
value
of
those
things
which
they
contemn
and
deride
.
Every
being
chuseth
to
it self
some
kind
of
pleasure
or
other
,
and
the
more
excellent
any
being
is
,
the
higher
and
more
generous
is
its
delight
and
pleasure
.
For
,
first
,
If
we
look
up
to
the
chiefest
being
,
God
himself
,
he
takes
infinite
delight
in
himself
;
as
all
other
perfections
,
so
the
perfection
of
all
true
and
real
pleasure
is
enjoyed
by
God
himself
in
a
most
spiritual
and
transcendent
manner
:
That
which
we
call
riches
and
honour
is
in
him
his
own
Excellency
and
Glory
;
and
that
which
amongst
men
is
accounted
pleasure
,
is
with
him
that
infinite
satisfaction
which
he
takes
in
his
own
blessed
Essence
,
and
the
operations
and
works
thereof
.
His
glorious
Decrees
and
Contrivances
,
and
all
his
providential
Dispensations
are
full
of
delight
and
pleasure
to
him
;
the
creating
of
all
Beings
,
yea
,
the
permission
of
all
Irregularities
contribute
to
his
glory
and
pleasure
;
the
laughing
of
his
enemies
to
scorn
is
a
pleasure
fit
for
infinite
Justice
;
and
the
smiling
upon
his
Church
,
and
the
countenancing
and
favouring
of
his
people
,
notwithstanding
their
great
weaknesses
and
behindments
,
is
a
pleasure
fit
for
his
infinite
Mercy
and
Goodness
:
Miracles
are
the
pleasure
of
his
Omnipotency
;
Varieties
are
the
delight
of
his
Wisdom
;
Creation
was
an
act
of
his
Pleasure
:
And
it
must
needs
delight
him
to
behold
so
much
of
his
own
workmanship
,
so
many
pictures
of
his
own
drawing
;
Redemption
by
the
death
of
Christ
was
also
a
clear
expression
and
manifestation
of
that
singular
delight
and
pleasure
which
he
took
in
the
Sons
of
men
,
for
He
rejoyced
in
the
habitable
parts
of
the
earth
,
and
his
delights
were
with
the
Sons
of
men
,
Prov.
8.30
.
Plutarch
that
grave
Moralist
,
speaking
of
an
Epicure
,
or
Atheist
,
saith
,
That
if
such
an
one
should
grant
a
God
in
his
full
perfections
,
he
must
presently
change
his
opinion
and
his
life
,
he
must
be
a
Swine
no
longer
,
but
must
uncrown
his
rosie
head
,
and
yield
practical
obedience
to
this
Deity
,
who
is
infinitely
perfect
and
glorious
in
himself
;
where
as
now
the
wretched
Epicure
looks
upon
this
as
his
fairest
Rosebud
,
as
the
most
beautiful
Flower
in
his
Garden
of
Pleasure
,
that
there
is
no
Providence
to
check
or
bridle
him
,
that
he
is
not
so
subject
or
subordinate
as
to
stand
in
awe
of
a
Deity
:
But
grant
,
O
Epicure
(
saith
he
)
that
thou
carest
not
for
a
Deity
in
a
Calm
,
yet
what
wilt
thou
do
in
a
Storm
?
Thou
earest
not
for
him
in
the
Spring
or
in
Summer
,
but
wouldst
thou
not
be
glad
of
him
in
Winter
?
Will
it
be
a
pleasure
then
that
thou
hast
none
to
help
thee
,
none
to
guide
thee
,
none
to
protect
thee
!
Secondly
,
The
blessed
Angels
of
God
,
those
Courtiers
of
Heaven
,
excel
in
spiritual
intellectual
delights
and
pleasures
,
wherewith
they
are
continually
taken
up
and
ravished
,
so
that
they
trample
upon
all
carnal
sensual
inferiour
Objects
,
they
neither
eat
,
nor
drink
,
nor
come
near
,
nor
desire
to
come
near
any
carnal
pleasures
.
The
painted
and
feigned
Heaven
of
a
voluptuous
Mahomet
would
prove
a
real
Hell
to
an
Angel
,
or
glorified
Saint
;
nay
,
it
would
prove
a
Hell
to
a
moral
vertuous
Philosopher
here
upon
Earth
.
These
Angelical
Spirits
resemble
God
himself
in
their
divine
and
spiritual
delights
and
pleasures
,
sunning
themselves
(
as
I
may
express
it
)
in
the
continual
uninterrupted
vision
and
contemplation
of
God
,
in
whose
light
they
see
light
;
in
which
beatifical
vision
and
contemplation
of
the
divine
Essence
,
the
Angels
behold
all
things
that
conduce
to
their
happiness
in
the
twinkling
of
an
eye
,
by
a
perfect
intuitive
knowledge
,
without
any
syllogistical
or
rational
discourse
,
and
this
fills
them
with
unspeakable
unconceivable
delight
and
pleasure
.
Thirdly
,
If
we
look
to
Inferiour
beings
here
below
,
every
Creature
hath
some
kind
of
delight
and
pleasure
:
How
does
the
Inanimate
Being
clasp
and
imbrace
its
Centre
,
and
rest
there
as
in
the
bosom
of
delight
!
How
flourishing
is
the
pleasure
of
Vegetatives
and
Plants
!
And
as
for
sensitive
Creatures
their
delights
and
pleasures
are
greater
and
higher
then
the
other
,
being
propagated
and
maintained
by
acts
of
pleasure
:
How
does
the
Fish
play
and
make
sport
in
its
Element
,
and
the
Bird
sing
for
joy
?
But
these
sensitive
corporeal
delights
(
wherein
most
men
resemble
the
Beasts
and
brutish
Creatures
by
abounding
in
them
,
so
much
are
they
degenerated
and
debauched
)
are
vain
and
fading
,
like
so
many
sparks
they
make
a
crack
and
presently
vanish
;
they
are
but
outward
pictures
of
pleasures
,
as
Plato
calls
them
,
which
perish
with
the
using
nay
,
they
leave
a
sore
tormenting
sting
behind
them
.
Remember
this
ye
Wantons
of
the
times
,
who
crown
your
heads
with
Rose-buds
,
and
wholly
addict
your selves
to
sensual
and
carnal
pleasures
;
though
they
be
sweet
in
the
mouth
,
yet
they
will
be
poyson
in
the
belly
,
and
the
end
will
be
bitterness
and
unspeakable
torment
.
How
do
we
see
men
and
women
given
over
to
,
and
even
drowned
in
the
pleasures
of
the
flesh
,
like
so
many
Epicures
,
or
rather
like
so
many
Beasts
,
not
only
in
eating
and
drinking
inordinately
,
but
in
all
manner
of
whoredom
and
unclean
lusts
,
which
are
baser
and
more
vile
then
the
other
!
Eating
and
drinking
belongs
to
the
Sense
of
Tasting
,
which
is
brutish
enough
;
but
these
other
carnal
pleasures
belong
to
the
Sense
of
Touching
,
which
is
far
more
brutish
:
Experience
may
tell
them
that
these
Senses
are
sooner
wearied
and
tired
with
their
pleasures
then
any
other
;
and
that
such
delights
as
they
bath
themselves
in
do
commonly
bring
with
them
more
irksomness
and
loathing
then
joy
and
pleasure
,
leaving
many
times
behind
them
a
long
and
shameful
repentance
for
pollutions
contracted
by
them
;
yea
,
the
baser
and
more
vile
the
pleasures
of
the
flesh
are
,
the
sooner
is
a
man
surfeited
with
them
,
and
immediately
after
the
act
they
become
loathsome
;
as
it
is
in
those
that
are
given
over
to
bodily
whoredom
,
for
how
unsatiable
soever
they
be
,
yet
they
cannot
chuse
but
be
glutted
therewith
,
as
that
wicked
Strumpet
Messalina
was
,
and
others
of
the
like
brutishness
.
And
a
for
the
pains
that
men
take
in
the
obtaining
and
using
of
these
pleasures
,
the
more
earthy
and
brutish
the
delight
is
,
the
greater
labour
is
to
be
used
about
it
;
and
the
more
excessively
any
bodily
carnal
pleasure
is
used
,
the
greater
hurt
comes
thereby
,
as
we
see
daily
in
Gluttons
,
Drunkards
,
and
wanton
lascivious
persons
,
who
contract
to
themselves
by
their
excess
the
worst
and
most
loathsome
diseases
,
pains
,
and
aches
.
Fourthly
,
If
we
therefore
consider
the
delights
and
pleasures
of
Reason
,
and
of
the
Mind
of
man
(
who
is
but
morally
virtuous
)
we
shall
find
that
they
far
excel
and
transcend
the
pleasures
of
the
body
and
outward
senses
,
even
as
those
things
that
are
natural
do
far
excel
the
things
that
are
only
artificial
.
Such
as
are
addicted
to
corporal
pleasures
are
least
able
to
judge
of
those
pleasures
that
are
rational
and
intellectual
;
and
so
on
the
contrary
,
they
that
delight
themselves
in
rational
and
intellectual
pleasures
abstain
most
from
those
pleasures
that
are
corporal
and
carnal
,
for
these
two
kinds
of
delights
are
opposite
,
and
in
continual
combate
one
against
another
.
What
pleasure
did
the
moral
Philosophers
take
at
their
Banquet
,
though
it
was
but
a
dish
of
green
Herbs
,
being
seasoned
with
rational
Philosophical
discourses
?
These
delights
of
Reason
and
of
the
mind
were
so
sweet
and
acceptable
to
many
Philosophers
,
that
they
esteemed
them
more
then
the
greatest
worldly
Kingdoms
and
riches
,
which
these
men
despised
and
set
light
by
in
comparison
of
the
study
and
knowledge
of
Philosophy
,
and
those
pleasures
that
are
intellectual
.
Men
and
Women
,
unless
they
be
grown
impudent
and
shameless
in
wayes
of
sin
(
which
indeed
is
the
highest
pitch
of
wickedness
they
can
mount
up
to
)
will
blush
and
be
ashamed
of
some
corporeal
pleasures
:
This
Crown
of
Roses
is
but
a
blushing
Crown
:
But
who
need
blush
at
or
be
ashamed
of
those
delights
that
are
rational
and
intellectual
,
which
need
not
fear
the
light
or
the
Sun-shine
,
as
the
other
do
.
Men
faint
and
languish
with
sensitive
delights
and
pleasures
,
as
experience
shews
;
nay
,
such
is
the
state
and
temper
of
the
body
,
that
it
will
better
endure
extream
grief
then
excessive
pleasure
:
But
whoever
was
tyred
with
intellectual
pleasures
!
Whoever
was
weary
of
an
inward
complacency
!
Whoever
surfeited
of
rational
joy
!
Sensitive
pleasures
ingratiate
themselves
by
intermission
,
Voluptates
commendat
rarior
usus
,
whereas
all
intellectuals
heighten
and
advance
themselves
by
frequent
and
constant
operations
.
The
pleasures
of
the
body
do
but
emasculate
and
dispirit
the
soul
,
they
do
not
at
all
satisfie
it
;
but
rational
pleasure
raiseth
and
cheers
the
soul
,
and
oyls
the
very
members
of
the
body
,
making
them
more
free
and
nimble
;
nay
speculative
delights
will
compensate
the
want
of
sensitive
pleasures
:
Hence
it
was
that
a
Philosopher
put
out
his
eyes
that
he
might
be
the
more
intent
upon
his
study
;
he
shut
his
windows
close
that
the
Candle
might
shine
the
more
clearly
within
.
Amongst
all
mental
operations
reflex
acts
tast
pleasure
best
,
for
without
some
reflection
men
cannot
tell
whether
they
rejoyce
or
no
:
Now
these
acts
are
the
most
distant
and
remote
from
sense
,
and
are
the
highest
advancements
of
Reason
:
Indeed
sensitive
pleasures
make
more
noise
and
crackling
like
thorns
under
a
pot
;
whereas
mental
intellectual
delights
,
like
the
touches
of
a
Lute
,
make
the
sweetest
and
yet
the
stillest
and
softest
musick
of
all
.
Intellectual
vexations
and
troubles
have
most
sting
in
them
(
for
a
wounded
Conscience
who
can
bear
)
why
then
should
not
intellectual
delights
have
most
honey
and
sweetness
in
them
?
Sensitive
pleasures
are
very
costly
and
chargeable
,
there
must
be
much
preparation
and
attendance
,
much
plenty
and
variety
if
a
man
will
enjoy
them
:
'T
is
too
dear
for
every
one
to
be
an
Epicure
or
Sensualist
;
but
the
pleasure
of
the
mind
doth
freely
and
equally
diffuse
it self
;
we
need
not
pay
any
thing
for
it
if
we
can
but
love
and
imbrace
it
:
As
for
sensitive
and
corporal
pleasures
,
a
sick
man
cannot
relish
them
,
nor
an
old
man
imbrace
them
;
a
Crown
of
Rose-buds
becomes
not
a
grey
head
,
nor
a
grave
Senator
,
but
the
pleasure
of
the
mind
is
a
delight
most
fit
for
a
Senator
,
for
a
Cato
;
't
is
an
undecaying
,
a
growing
pleasure
,
't
is
the
only
pleasure
upon
the
bed
of
sickness
,
and
the
staff
for
old
age
to
lean
upon
,
when
all
other
pleasures
forsake
a
man
;
the
mind
of
him
that
has
the
Gout
may
delight
it self
and
make
musick
,
whilst
the
body
is
in
pain
.
A
moral
Philosopher
was
so
affected
with
the
rational
intellectual
delights
of
the
Soul
,
when
out
of
the
body
in
another
World
,
that
he
breaks
out
into
these
expressions
,
There
(
saith
he
)
shall
I
have
the
pleasure
of
seeing
all
my
Friends
again
;
there
I
shall
have
the
pleasure
of
more
enobled
acts
of
Reason
;
there
shall
I
tast
the
so
much
long'd
for
sweetness
of
another
world
.
Now
if
Philosophers
and
Moralists
have
been
so
much
affected
with
meer
rational
delights
,
how
much
more
should
Christians
prize
and
be
affected
with
those
spiritual
,
supernatural
,
and
heavenly
delights
and
pleasures
which
are
revealed
in
the
Gospel
,
and
which
eye
hath
not
seen
,
nor
ear
heard
,
nor
hath
entred
into
the
heart
of
a
meer
rational
man
:
With
God
is
fulness
of
joy
,
and
at
his
right
hand
are
pleasures
for
evermore
.
Here
are
the
best
and
chiefest
delights
and
pleasures
which
contain
the
very
quintessence
of
all
other
delights
.
Seneca
could
say
,
Hoc
habet
animus
Argumentum
divinitatis
quod
eum
divina
delectant
;
This
is
an
Argument
of
the
Souls
Immortality
,
that
it
is
delighted
with
divine
and
spiritual
things
.
Indeed
the
spiritualiz'd
Soul
of
a
Saint
,
by
the
perfect
enjoyment
of
God
,
comes
near
the
pleasure
of
God
himself
.
If
that
small
tast
which
we
have
of
God
and
spiritual
pleasures
here
in
this
life
,
bringeth
much
joy
and
satisfaction
to
the
Soul
,
far
beyond
all
meer
rational
delights
,
and
Philosophical
pleasures
,
how
great
will
the
delights
and
pleasures
of
the
Saints
be
in
their
most
happy
and
glorious
vision
and
contemplation
of
God
in
Heaven
,
when
they
shall
behold
him
face
to
face
,
and
know
him
as
they
are
known
of
him
;
whereas
here
they
see
him
but
darkly
as
in
a
glass
and
through
a
cloud
.
CHAP.
XIX
.
Shewing
that
the
light
of
Reason
,
and
much
more
the
light
of
Faith
,
fortifies
men
against
the
excessive
fear
of
death
.
ALthough
there
be
a
far
more
excellent
way
then
that
of
reason
and
morality
to
overcome
the
fear
of
death
,
namely
,
by
Faith
in
the
death
,
and
resurrection
,
and
victory
of
Christ
,
O
death
I
will
be
thy
death
,
O
grave
I
will
be
thy
victory
!
Blessed
be
God
who
hath
given
us
victory
through
Jesus
Christ
:
Yet
we
find
that
the
improvement
of
the
light
of
Reason
,
and
moral
Vertues
,
in
some
Heathens
have
tended
much
to
the
composing
of
their
spirits
,
and
the
allaying
of
their
passions
in
their
greatest
sufferings
,
and
when
their
immortal
Souls
were
about
to
forsake
their
mortal
bodies
:
The
wisest
and
most
rational
amongst
them
have
dyed
with
most
composedness
and
serenity
of
spirit
.
Concerning
Death
,
The
Reason
of
a
man
First
,
That
a
wise
man
should
not
be
like
the
inconsiderate
vulgar
sort
of
people
,
that
are
of
cowardly
ignoble
spirits
,
and
afraid
to
dye
;
nor
should
he
be
led
by
opinion
,
but
by
judgment
in
this
matter
.
No
man
knows
what
death
is
that
he
should
fear
it
;
and
there
is
no
reason
that
he
should
fear
a
thing
whereof
he
is
wholly
ignorant
;
and
therefore
Socrates
.
the
wisest
man
amongst
the
Philosophers
,
when
he
was
about
to
dye
by
the
sentence
of
the
Magistrates
,
speaks
thus
to
his
Friends
,
That
to
fear
death
is
to
make
shew
of
greater
understanding
and
sufficiency
then
can
be
in
a
man
,
by
seeming
to
know
that
which
no
man
knoweth
:
And
being
sollicited
by
his
Friends
at
his
death
,
to
plead
before
the
Judges
for
his
life
,
and
in
the
justification
of
himself
,
made
this
Oration
to
them
,
If
I
should
plead
for
my
life
(
saith
he
)
and
desire
you
that
I
may
not
dye
,
I
doubt
I
may
speak
against
my self
,
and
desire
my
own
loss
and
hindrance
,
because
I
know
not
what
it
is
to
dye
,
nor
what
good
or
ill
there
is
in
death
:
They
that
fear
to
dye
presume
to
know
it
:
As
for
my self
I
am
utterly
ignorant
what
it
is
,
or
what
is
done
in
the
other
World
:
Perhaps
death
is
a
thing
indifferent
,
perhaps
a
good
thing
,
and
to
be
desired
:
Those
things
that
I
know
to
be
evil
,
as
to
offend
my
Neighbour
,
I
fly
and
avoid
;
those
that
I
know
not
to
be
evil
,
as
death
,
I
cannot
fear
and
therefore
I
commit
my self
to
you
;
and
because
I
cannot
know
whether
it
is
more
expedient
for
me
to
dye
or
not
to
dye
,
determine
you
thereof
as
you
shall
think
good
.
Secondly
,
That
a
man
should
continually
torment
himself
with
the
fear
of
death
,
argues
great
weakness
and
pusillanimity
.
There
is
scarce
a
Woman
(
though
she
be
the
weaker
vessel
)
but
in
a
few
dayes
she
will
be
pacified
and
contented
with
the
death
of
her
Husband
or
Child
;
And
why
should
not
Reason
and
Wisdom
in
Man
effect
that
in
an
hour
which
Time
performeth
in
one
of
the
weaker
Sex
,
who
is
more
subject
to
grief
and
passion
?
Shall
not
Wisdom
and
Reason
enable
us
to
do
more
in
this
matter
then
ignorance
and
folly
?
Perhaps
we
account
our
death
a
great
matter
,
as
if
all
things
here
below
did
depend
upon
us
,
and
must
suffer
with
us
:
This
is
but
a
wild
conceit
and
vain
imagination
,
for
which
there
is
no
reason
.
Thirdly
,
By
this
cowardly
slavish
fear
of
death
man
shews
himself
unjust
and
irrational
;
for
if
death
be
a
good
thing
(
as
the
best
and
wisest
Men
conceive
it
is
)
why
then
doth
he
fear
it
?
If
it
be
an
evil
thing
,
why
doth
he
make
it
worse
,
by
adding
one
evil
to
another
?
Fourthly
,
For
a
man
to
fear
death
is
to
be
an
enemy
to
himself
and
to
his
own
life
;
for
he
can
never
live
at
ease
and
contentedly
that
feareth
to
dye
:
That
man
only
may
be
said
to
be
a
Freeman
which
feareth
not
death
;
and
truly
life
would
be
but
a
slavery
if
it
were
not
made
free
by
death
;
for
death
is
the
only
stay
of
our
liberty
,
and
the
common
and
ready
receptacle
of
all
evils
;
'T
is
then
a
misery
and
bondage
(
and
miserable
are
all
they
that
do
it
)
to
trouble
our
life
with
the
fear
of
death
,
and
our
death
with
the
care
of
life
:
What
murmuring
and
repining
would
there
be
against
Nature
if
death
were
not
at
all
?
If
we
should
still
have
continued
here
,
though
never
so
much
against
our
own
wills
and
liking
?
Would
not
a
durable
life
,
accompanied
with
trouble
and
affliction
,
be
much
more
insupportable
and
painful
then
life
with
a
condition
to
leave
it
?
If
death
were
quite
removed
out
of
the
World
,
we
should
desire
it
more
then
now
we
fear
it
,
yea
,
perhaps
thirst
after
it
more
then
life
it self
,
as
being
a
remedy
against
many
evils
,
and
a
means
to
obtain
much
good
;
and
were
not
some
bitterness
mingled
with
death
,
men
would
run
unto
it
with
exceeding
great
desire
and
indiscretion
:
To
keep
therefore
a
moderation
,
so
that
men
may
neither
love
life
too
much
,
nor
fly
from
it
,
that
they
may
neither
fear
death
,
nor
run
after
it
,
both
sweetness
and
bitterness
are
therein
tempered
together
.
Fifthly
,
The
light
of
Reason
will
tell
a
man
,
that
death
is
a
thing
natural
,
a
part
of
the
order
of
the
whole
Universe
,
and
very
profitable
for
the
succession
and
continuance
of
the
works
of
Nature
;
and
wouldst
thou
have
the
order
of
Nature
changed
,
yea
,
ruinated
for
thee
?
Nay
death
is
part
of
thy
essence
,
it
being
no
less
essential
to
thee
to
dye
then
to
be
born
and
to
live
;
in
flying
death
thou
flyest
from
thy self
;
thy
essence
is
equally
parted
into
these
two
life
and
death
;
this
is
the
condition
of
thy
creation
;
this
is
the
frame
and
constitution
of
thy
nature
;
if
it
grieve
thee
to
dye
,
why
wast
thou
born
?
Men
come
not
into
the
world
upon
any
other
design
,
but
to
go
forth
again
,
after
they
have
acted
their
part
upon
this
Stage
:
To
be
unwilling
to
dye
is
against
nature
;
't
is
as
if
thou
wert
unwilling
to
be
a
man
;
for
all
men
are
mortal
,
and
therefore
a
wise
Heathen
,
when
news
was
brought
him
of
the
death
of
his
Son
,
said
without
passion
,
I
knew
I
begot
a
mortal
man
:
Children
and
Beasts
fear
not
death
,
yea
,
many
times
they
suffer
it
chearfully
:
It
is
not
then
the
light
of
Nature
and
Reason
that
teacheth
us
to
fear
death
,
but
rather
to
attend
and
receive
it
as
being
serviceable
to
Nature
.
Sixthly
,
Death
is
certain
and
inevitable
,
and
therefore
a
rational
discreet
man
will
not
torment
himself
with
the
fear
of
it
.
That
which
cannot
be
avoided
should
be
endured
with
patience
and
magnanimity
;
What
is
there
more
inevitable
,
more
inexorable
then
death
?
And
to
what
purpose
should
we
importune
or
parley
with
him
that
will
not
be
intreated
?
In
things
uncertain
we
may
fear
,
and
in
things
that
are
not
past
remedy
,
we
may
do
our
endeavour
to
help
and
restore
them
;
but
for
that
which
is
certain
and
inevitable
,
as
death
is
,
we
must
resolve
couragiously
to
attend
and
endure
it
.
Here
we
should
make
of
necessity
a
vertue
,
and
welcome
and
receive
this
Guest
kindly
,
for
it
is
much
better
for
us
to
go
to
death
willingly
and
freely
,
then
that
death
should
come
to
us
and
surprize
us
suddenly
,
and
unawares
.
Seventhly
,
To
dye
is
a
thing
but
reasonable
and
just
,
for
why
shouldst
not
thou
give
place
to
others
as
others
have
given
place
to
thee
?
Why
should
not
they
as
well
succeed
thee
in
this
life
,
as
thou
didst
succeed
others
that
went
before
thee
?
If
thou
hast
made
thy
advantage
of
this
life
,
't
is
but
reason
that
thou
shouldst
be
satisfied
with
thy
lot
,
and
be
willing
to
go
hence
,
that
others
may
come
in
thy
stead
and
take
thy
place
.
Death
is
a
debt
that
must
be
paid
,
whensoever
it
is
demanded
;
and
it
is
against
reason
that
thou
shouldst
refuse
to
dye
,
and
so
to
discharge
that
debt
which
lyes
upon
thee
.
'T
is
a
thing
general
and
common
to
all
to
dye
,
and
wilt
thou
stand
alone
by
thy self
,
and
expect
a
priviledge
and
exemption
,
which
is
granted
to
no
other
man
in
the
World
?
Wilt
thou
be
shut
out
from
the
common
lot
of
mankind
,
which
all
others
partake
of
?
Millions
of
men
are
already
gone
before
us
,
and
millions
of
men
will
follow
us
when
we
are
gone
;
one
generation
passeth
away
,
and
another
generation
cometh
;
and
as
great
a
noise
as
we
make
in
the
World
amongst
our
Neighbours
,
there
will
be
little
notice
taken
of
us
when
we
are
removed
out
of
this
life
:
And
why
should
we
make
so
great
account
of
our selves
,
when
others
take
so
little
notice
of
us
?
Why
should
we
think
that
the
whole
World
is
concern'd
in
us
,
when
so
few
that
live
near
us
do
not
at
all
remember
us
,
or
speak
a
word
of
us
?
Eighthly
,
Such
men
as
are
led
by
Judgment
and
Reason
should
be
so
far
from
this
slavish
fear
and
pusilanimity
,
that
they
should
put
on
a
generous
undaunted
Resolution
to
dye
,
and
even
contemn
death
,
especially
being
required
to
dye
in
a
good
Cause
,
for
Truth
and
Righteousness
,
and
for
the
good
and
benefit
of
their
Country
,
which
should
be
dearer
to
them
then
a
thousand
lives
.
He
that
knows
not
how
to
contemn
death
,
shall
never
be
able
to
perform
any
worthy
Acts
for
God
and
his
Country
;
for
whilst
he
goes
about
in
a
base
cowardly
manner
to
secure
his
life
,
he
exposeth
himself
to
many
dangers
,
and
hazardeth
his
Conscience
,
Honour
,
Vertue
,
and
Honesty
:
The
contempt
of
death
is
that
which
produceth
the
most
valiant
Acts
,
and
the
most
honourable
Exploits
.
He
that
fears
not
to
dye
needs
not
fear
the
face
of
any
man
,
be
he
never
so
great
and
potent
in
this
World
.
Elvidias
Priscus
,
a
noble
Roman
,
being
commanded
by
the
Emperor
not
to
come
to
the
Senate
,
or
if
he
came
,
then
to
speak
as
the
Prince
would
have
him
,
and
no
otherwise
,
made
this
gallant
and
noble
Answer
,
That
as
he
was
a
Senator
,
so
it
was
fit
he
should
come
to
the
Senate
;
and
if
being
there
it
should
be
required
of
him
to
give
his
advice
,
he
would
speak
freely
that
which
his
Conscience
commanded
him
.
Being
further
threatened
by
the
Emperor
,
that
if
he
spake
his
mind
so
freely
,
he
should
dye
for
it
:
Did
I
ever
tell
you
(
said
he
to
the
Emperor
)
that
I
was
immortal
?
Do
you
what
you
will
,
and
I
will
do
what
I
ought
to
do
:
It
is
in
your
power
unjustly
to
put
me
to
death
,
and
in
me
to
dye
constantly
.
The
noble
Lacedemonians
being
threatened
with
hard
and
cruel
usage
,
if
they
did
not
presently
yield
themselves
and
their
Country
to
King
Phillip
,
who
came
against
them
with
a
great
power
,
one
in
the
name
of
the
rest
answered
thus
,
What
hard
dealing
can
they
suffer
that
fear
not
to
dye
?
And
being
told
that
King
Phillip
would
break
and
hinder
all
their
designs
,
What
,
say
they
,
will
he
likewise
hinder
us
from
dying
?
And
after
this
,
when
Antipater
cruelly
threatened
them
what
he
would
do
unto
them
,
if
they
did
not
comply
with
his
demands
,
answered
,
If
thou
threaten
us
with
any
thing
that
is
worse
then
death
,
death
shall
be
welcome
to
us
.
These
were
men
guided
and
acted
only
by
the
light
of
Reason
and
moral
Vertues
,
which
raised
them
above
the
threatnings
of
their
greatest
enemies
,
and
the
fear
of
death
:
And
should
not
Christianity
,
the
best
and
most
excellent
Religion
(
as
hath
been
sufficiently
proved
in
this
Treatise
)
much
more
ennoble
our
spirits
,
and
raise
our
hearts
above
all
slavish
fears
?
If
we
be
Christians
and
Believers
,
we
may
then
argue
and
reason
spiritually
from
Faith
in
the
Word
and
Blood
of
Christ
(
which
the
most
moral
Heathens
could
never
attain
unto
)
against
the
slavish
fear
of
death
,
in
this
manner
.
[
Two
Arguments
from
Scripture
against
the
fear
of
death
.
]
First
,
Did
not
our
blessed
Saviour
dye
and
rise
again
for
this
end
,
to
deliver
us
not
only
from
the
cursed
effects
of
death
,
and
from
the
Devil
,
as
the
Executioner
thereof
,
but
also
from
the
fear
of
death
,
that
thereby
he
might
cure
us
of
this
fear
,
and
raise
us
above
it
,
Heb.
2.14
,
15.
Yea
,
and
this
was
long
since
foretold
and
prophesied
,
that
Christians
applying
the
victory
of
Christ
over
death
,
should
be
so
far
from
fearing
death
,
that
they
should
tread
upon
this
Enemy
,
and
insult
over
him
,
Isai.
25.8
.
Hos
13.14
.
compared
with
1
Cor.
15.54
,
55.
Secondly
,
Hath
not
God
wrought
us
for
the
self-same
thing
,
that
we
being
made
new
creatures
,
by
the
gracious
operation
of
the
holy
Ghost
,
might
aspire
unto
glory
and
immortality
,
which
we
cannot
fully
enjoy
till
we
dye
,
for
we
must
be
absent
from
the
body
,
that
we
may
be
present
with
the
Lord
,
2
Cor.
5.5
,
8.
Thirdly
,
'T
is
a
condition
which
our
Lord
and
Master
puts
us
into
when
he
first
admits
us
to
be
his
Disciples
,
That
we
must
deny
our
own
lives
for
his
sake
,
and
not
only
be
content
to
take
up
the
Cross
in
other
respects
,
but
our
lives
should
not
be
dear
to
us
when
he
calls
for
them
,
Luke
14.26
.
We
pray
that
Gods
Kingdom
may
come
,
namely
,
the
Kingdom
of
Glory
as
well
as
that
of
Grace
;
and
by
death
we
must
enter
into
this
Glory
;
We
are
born
again
(
saith
the
Apostle
)
to
a
lively
hope
of
this
glorious
Inheritance
,
1
Pet.
1.3
,
4.
Now
if
we
be
afraid
of
the
time
and
means
of
our
translation
thither
,
how
then
do
we
hope
for
it
after
a
lively
manner
?
Fourthly
,
Have
we
not
the
examples
of
the
godly
before
us
,
even
a
Cloud
of
Witnesses
,
who
have
desired
to
dye
,
and
were
above
the
fear
of
death
?
Gen.
49.18
.
Phil.
1.21
,
23.
Luke
2.29
.
Psal.
14.7
.
2
Cor.
5.2
,
7.
Yea
,
the
whole
Church
of
Christ
,
and
general
Assembly
of
the
Saints
,
love
his
appearing
,
and
earnestly
desire
that
he
would
come
quickly
,
2
Tim.
4.8
.
Rev.
22.17
,
20.
How
unbecoming
is
it
for
a
Christian
to
fear
death
with
a
slavish
fear
?
For
hereby
he
dishonours
God
,
and
disgraceth
his
Religion
,
as
if
it
did
not
afford
sufficient
incouragements
and
supports
against
this
fear
.
Some
Heathens
(
as
we
have
heard
)
that
had
not
the
true
knowledge
of
Christ
,
have
dyed
couragiously
and
undauntedly
;
And
shall
a
Christian
,
whose
life
is
hid
with
Christ
in
God
,
and
who
is
risen
with
Christ
,
and
sits
together
with
him
in
heavenly
places
,
be
affraid
to
dye
?
'T
is
the
property
of
wicked
men
to
dye
unwillingly
,
their
death
is
compell'd
,
and
not
voluntary
;
And
shall
ours
be
so
too
?
Shall
we
be
afraid
of
a
shadow
,
we
that
are
passed
from
death
to
life
,
and
shall
live
for
ever
,
because
Christ
ever
lives
?
The
seperation
of
the
Soul
from
God
is
death
indeed
,
but
the
seperation
of
the
Soul
from
the
Body
to
a
ttue
Believer
is
but
the
shadow
of
death
.
If
we
be
in
love
with
life
,
why
do
we
not
effect
that
life
which
is
eternal
,
and
desire
to
be
dissolved
that
we
may
be
possessed
of
it
?
Fifthly
,
Shall
we
in
this
case
be
worse
then
Children
or
mad
Men
,
neither
of
which
fear
death
?
Shall
not
Reason
and
Religion
prevail
more
with
us
,
then
Ignorance
and
Madness
with
them
?
Do
we
that
are
the
peculiar
People
of
God
,
rather
desire
to
remain
in
Egypt
,
or
in
the
doleful
irksome
Wilderness
(
for
this
World
is
no
better
)
then
to
enter
into
Canaan
,
yea
,
into
the
heavenly
Canaan
,
where
we
shall
be
at
perfect
rest
?
Is
not
death
ordinary
and
common
amongst
Christians
?
Do
not
some
of
our
Friends
and
Neighbours
dye
dayly
?
Adam
had
more
reason
to
fear
death
then
we
,
for
he
never
saw
man
dye
an
ordinary
death
before
him
;
but
for
us
to
be
afraid
to
dye
,
who
see
thousands
dye
before
us
,
is
the
more
intollerable
.
The
whole
Creation
groans
,
waiting
for
the
liberty
of
the
Sons
of
God
,
and
earnestly
longing
for
this
change
,
Rom.
8.21
,
22.
And
shall
we
be
worse
then
the
brute
Beasts
and
other
Creatures
,
and
afraid
of
that
Porter
that
opens
the
door
to
our
own
everlasting
happiness
?
Hath
not
this
Enemy
(
which
seems
terrible
to
us
)
been
often
foyl'd
and
vanquished
?
Hath
he
not
been
beaten
by
Christ
and
thousands
of
his
Saints
?
And
shall
it
be
terrible
to
us
to
encounter
a
vanquished
disarm'd
Enemy
,
whose
strength
and
power
is
destroyed
?
'T
is
in
vain
(
if
we
think
)
to
shun
that
which
cannot
be
avoided
;
for
it
is
appointed
unto
all
men
once
to
dye
;
death
is
the
way
of
all
flesh
,
and
there
is
no
discharge
from
this
War
:
What
man
is
he
that
liveth
and
shall
not
see
death
?
Heb.
9.27
.
Psal.
89.48
.
Eccles.
8.8
.
And
therefore
we
must
resolve
couragiously
to
meet
and
encounter
this
Enemy
,
for
we
cannot
avoid
him
;
if
we
go
not
to
him
he
,
will
come
to
us
,
so
that
we
shall
be
unavoidably
ingaged
in
this
conflict
sooner
or
later
.
Sixthly
,
Why
should
a
Christian
fear
or
be
troubled
,
considering
what
a
gain
and
advantage
death
will
be
to
him
?
For
it
puts
a
period
to
all
those
tempests
and
storms
,
those
boysterous
temptations
,
passions
,
and
afflictions
,
with
which
his
life
was
continually
tossed
and
incumbred
,
and
brings
him
to
a
safe
harbour
;
it
is
to
him
a
sweet
sleep
,
a
bed
of
rest
after
all
his
toyl
and
labour
in
a
vain
and
troublesome
world
,
Isai.
57.2
.
1
Thes.
4.14
.
Rev.
14.13
.
There
the
wicked
cease
from
troubling
,
and
there
the
weary
be
at
rest
,
and
hear
not
the
voice
of
the
Oppressor
,
Job
3.17
,
18.
It
is
the
day
of
a
Christians
reward
and
of
receiving
wages
;
Then
is
the
servant
set
free
,
and
the
Heir
at
full
age
;
then
shall
the
banished
and
strangers
from
a
far
Countrey
,
shall
enter
into
their
Fathers
house
,
and
shall
be
received
into
everlasting
habitations
,
Heb.
11.13
.
John
14.2
.
Luke
16.9
.
Death
is
the
Birth-day
of
a
Christian
,
the
funeral
of
all
his
vices
and
corruptions
,
and
the
resurrection
of
his
Graces
.
Death
was
the
daughter
of
Sin
,
and
in
death
shall
that
be
fulfilled
,
The
Daughter
shall
destroy
the
Mother
;
'T
is
the
dissolution
of
the
Body
,
but
the
absolution
of
the
Soul
.
Then
is
the
immortal
Soul
delivered
out
of
a
dark
prison
,
and
then
doth
she
throw
off
her
old
ragged
,
clothes
and
foul
garments
,
that
she
may
be
deck'd
and
adorn'd
with
the
glorious
Robes
of
Salvation
,
Isa.
52.1
.
2
Cor.
5.2
,
3.
Then
doth
a
Christian
remove
from
an
old
rotten
house
,
ready
to
fall
about
his
ears
,
to
a
sumptuous
Pallace
.
Doth
that
Landlord
(
think
you
)
wrong
his
Tennant
,
or
offer
him
hard
measure
,
that
would
have
him
remove
out
of
a
base
Cottage
into
his
own
Mansion-house
,
which
he
hath
freely
given
him
?
Shall
the
Believer
be
unwilling
to
come
to
the
end
of
his
race
and
receive
the
prize
,
even
an
incorruptible
Crown
of
glory
?
1
Cor.
9.24
.
This
is
the
day
of
his
Coronation
;
for
though
now
he
be
an
Heir
of
the
heavenly
Kingdom
,
yet
he
shall
not
be
crowned
till
death
with
that
Glory
which
is
unutterable
,
2
Tim.
4.8
.
Seventhly
,
The
good
man
is
taken
away
by
death
from
much
evil
to
come
;
and
hath
he
any
cause
to
quarrel
with
such
a
freedom
?
Truly
the
consideration
hereof
should
make
us
love
this
life
the
less
,
because
the
Clouds
gather
thick
about
us
,
and
we
know
not
what
fearful
alterations
may
shortly
befal
us
,
either
in
our
outward
estate
,
or
in
matters
of
Religion
,
either
by
domestick
broyls
,
or
by
forreign
invasion
.
Should
not
a
Christian
rejoyce
exceedingly
to
be
delivered
from
the
continual
malicious
suggestions
and
stratagems
of
the
evil
Angels
,
and
from
a
vile
wicked
World
,
that
hates
and
persecutes
the
Image
of
Christ
where-ever
it
is
?
A
World
whose
seeming
felicities
,
as
Honours
,
Riches
,
Pleasures
,
Trade
,
Beauty
,
Friends
,
Children
,
Relations
,
and
Acquaintance
,
are
but
vanities
,
full
of
labour
and
toyl
,
accompanied
with
much
vexation
,
and
affording
no
true
rest
or
contentment
to
that
man
that
enjoyes
them
;
neither
can
they
help
him
in
the
least
when
death
seizeth
upon
him
.
All
these
things
will
be
forgotten
,
and
there
will
be
no
remembrance
of
them
with
those
that
shall
come
after
,
Eccles.
1.11
.
What
a
priviledge
is
it
therefore
to
be
delivered
from
these
vanities
?
Yea
(
which
is
more
)
from
that
body
of
sin
and
corruption
which
a
Christian
groans
under
as
his
greatest
burthen
,
and
is
the
more
grievous
and
intollerable
because
it
infects
and
spreads
over
the
whole
man
,
soul
and
body
,
and
is
an
inseparable
companion
of
this
life
,
causing
a
troublesome
,
yea
,
an
irreconcilable
war
in
the
Soul
,
and
swarms
of
evil
thoughts
,
affections
,
desires
,
and
actions
,
besides
innumerable
diseases
and
distempers
which
attend
the
Body
;
And
should
not
death
be
welcome
to
us
to
set
us
free
from
all
these
evils
and
miseries
?
Thus
may
a
Christian
reason
and
argue
against
the
fear
of
death
upon
far
higher
and
more
spiritual
Grounds
and
Considerations
then
a
moral
Heathen
can
,
and
therefore
he
should
not
be
afraid
to
dye
.
Eighthly
,
and
Lastly
,
That
we
may
be
the
better
fortified
against
the
fear
of
death
,
let
us
call
to
mind
and
improve
the
living
speeches
of
dying
Christians
,
some
of
which
shall
be
here
mentioned
.
The
famous
sayings
of
some
dying
Christians
.
Good
old
Simeon
,
Lord
,
let
thy
Servant
depart
in
peace
,
for
mine
eyes
have
seen
thy
salvation
.
Stephen
the
first
Martyr
,
Lord
Jesus
receive
my
Spirit
,
and
lay
not
this
sin
to
their
charge
.
Polycarpus
to
the
Proconsul
urging
him
to
deny
Christ
,
I
have
served
him
eighty-six
years
(
saith
he
)
and
he
hath
not
once
hurt
me
,
and
shall
I
now
deny
him
?
Ignatius
,
I
am
the
Wheat
or
Grain
to
be
ground
with
the
teeth
of
Beasts
,
that
I
may
be
pure
bread
for
my
Masters
tooth
;
let
Fire
,
Racks
,
Pullies
,
yea
,
and
all
the
torments
of
Hell
come
on
me
,
so
I
may
win
Christ
.
Cyprian
,
God
Almighty
be
blessed
for
this
Gaol-delivery
.
Theodosius
,
I
thank
God
more
for
that
I
have
been
a
Member
of
Christ
then
an
Emperor
of
the
World
.
Hillarion
,
Soul
get
thee
out
,
thou
hast
served
Christ
these
seventy
years
;
and
art
thou
now
afraid
of
death
and
loth
to
dye
?
Vincentius
,
Rage
and
do
the
worst
that
the
spirit
of
malignity
can
set
thee
on
work
to
do
:
Thou
shalt
see
Gods
Spirit
strengthen
the
tormented
,
more
then
the
Devil
can
do
the
Tormentor
.
Gorgius
to
the
Tyrant
offering
him
promotion
,
Have
you
any
thing
equal
(
saith
he
)
or
more
worthy
then
the
Kingdom
of
Heaven
?
King
Edward
the
Sixth
,
Lord
bring
me
into
thy
Kingdom
,
free
this
Kingdom
from
Antichrist
,
and
keep
thine
Elect
in
it
.
Bishop
Latimer
to
Bishop
Ridley
going
before
him
to
the
Stake
,
Have
after
as
fast
as
I
can
follow
;
we
shall
light
such
a
Candle
by
Gods
Grace
in
England
this
day
,
as
I
trust
shall
never
be
put
out
again
.
Bishop
Hooper
,
to
one
that
prayed
him
to
consider
that
life
is
sweet
,
and
death
is
bitter
,
True
(
saith
he
)
but
the
death
to
come
is
more
bitter
,
and
the
life
to
come
is
more
sweet
:
Oh
Lord
Christ
,
I
am
Hell
,
but
thou
art
Heaven
;
draw
me
to
thy self
with
the
cords
of
thy
mercy
.
Thomas
Bilney
,
I
know
by
Sense
and
Philosophy
that
fire
is
hot
,
and
burning
painful
;
but
by
Faith
I
know
it
shall
only
waste
the
stubble
of
my
Body
,
and
purge
my
Spirit
of
its
corruption
.
Glover
to
his
Friend
;
He
is
come
,
oh
he
is
come
,
meaning
the
Comforter
,
Gods
Spirit
.
John
Bradford
to
his
fellow
Martyr
,
Be
of
good
comfort
Brother
,
for
we
shall
have
a
merry
Supper
with
the
Lord
this
night
.
If
there
be
any
way
to
Heaven
on
Horseback
or
in
fiery
Chariots
,
this
is
it
.
Lawrence
Sanders
,
I
was
in
prison
till
I
got
into
prison
;
and
now
,
sayes
he
,
kissing
the
Stake
,
welcome
the
Cross
of
Christ
,
welcome
everlasting
life
:
My
Saviour
began
to
me
in
a
bitter
Cup
,
and
shall
I
not
pledge
him
?
John
Lambert
,
None
but
Christ
,
none
but
Christ
.
Baynam
,
I
feel
no
more
pain
in
the
fire
,
then
if
I
were
on
a
Bed
of
Down
;
it
is
as
sweet
to
me
as
a
Bed
of
Roses
.
Priest's
Wife
,
to
one
that
offered
her
money
;
I
am
now
going
(
saith
she
)
to
a
Countrey
where
money
bears
no
mastery
.
And
when
the
Sentence
was
read
,
Now
have
I
gotten
that
which
many
a
day
I
have
sought
for
.
Doctor
Taylor
,
when
he
came
within
two
miles
of
Hadley
,
where
he
was
to
be
martyr'd
,
Now
(
sayes
he
)
lack
I
but
two
Stiles
,
and
I
am
even
at
my
Fathers
house
.
John
Ardeley
,
If
every
hair
of
my
head
were
a
man
,
it
should
suffer
death
for
the
Truth
of
Christ
.
Alice
Driver
,
when
the
Chain
was
about
her
Neck
,
Here
is
a
goodly
Hankerchief
(
said
she
.
)
Julius
Palmer
,
To
them
that
have
the
mind
linked
to
the
body
,
as
a
Thieves
foot
to
a
pair
of
Stocks
,
it
is
hard
to
dye
indeed
;
but
if
one
be
able
to
separate
soul
and
body
,
then
by
the
help
of
Gods
Spirit
it
is
no
more
mastery
for
such
a
one
to
dye
,
then
for
me
to
drink
of
this
Cup.
Elizabeth
Folkes
,
embracing
the
Stake
,
Farewel
all
the
World
,
farewel
Faith
,
farewel
Hope
,
and
welcome
Love
.
Picus
Mirandula
,
Death
is
welcome
to
me
,
not
as
an
end
of
trouble
,
but
of
sin
.
Martin
Luther
,
Thee
,
O
Christ
,
have
I
taught
,
thee
have
I
trusted
,
thee
have
I
loved
,
into
thy
hands
I
commend
my
spirit
.
Phillip
Melancton
,
I
desire
to
depart
out
of
this
World
for
two
causes
,
one
that
I
may
behold
the
face
of
Christ
in
the
Church
Triumphant
;
the
other
,
that
I
may
be
freed
from
the
bitter
contentions
of
Brethren
.
Tremelius
,
a
Christian
Jew
,
Let
Christ
live
,
and
Barrabas
perish
.
John
Buisson
,
I
shall
now
have
a
double
Gaol-delivery
;
one
out
of
my
sinful
flesh
,
another
from
a
loathsome
dungeon
.
Lewis
Marsake
Knight
,
seeing
his
Brethren
go
to
their
execution
with
Halters
about
their
necks
,
which
they
offered
not
to
him
because
of
his
dignity
,
Why
,
I
pray
you
(
quoth
he
)
deny
me
not
the
badge
and
ornament
of
so
excellent
an
Order
,
is
not
my
Cause
the
same
with
theirs
?
Henry
Voes
,
If
I
had
ten
heads
,
they
should
all
off
for
Christ
.
God
forbid
I
should
rejoyce
in
any
thing
save
in
his
Cross
.
CHAP.
XX.
Shewing
that
humane
Reason
,
and
the
due
exercise
of
it
,
is
a
great
mercy
.
THat
God
should
make
thee
a
Man
,
and
not
a
Beast
,
a
Toad
,
a
Serpent
;
that
he
should
bestow
upon
thee
all
the
internal
and
external
Senses
,
the
Reason
and
Intellectuals
of
a
man
,
and
should
preserve
and
continue
the
same
,
notwithstanding
all
the
foggy
mists
,
vapours
,
and
distempers
,
which
the
head
and
brain
of
man
is
subject
unto
;
this
is
no
small
mercy
,
if
we
consider
withal
how
many
in
our
dayes
are
born
Ideots
,
blind
,
and
lame
,
wanting
the
use
of
their
Senses
and
Members
;
yea
,
and
others
who
formerly
had
the
free
and
comfortable
use
thereof
,
are
now
deprived
of
this
mercy
,
without
which
all
the
friends
,
riches
,
honours
,
and
pleasures
of
this
World
are
a
burthen
rather
than
a
blessing
.
Is
it
not
a
wonderful
thing
,
that
mans
brain
,
and
the
exercise
of
his
reason
and
intellectuals
should
be
preserved
by
the
Power
and
Goodness
of
God
,
though
many
times
there
are
,
as
it
were
,
floods
of
water
inclosed
within
his
head
and
brain
(
when
he
thinks
but
little
of
it
)
which
if
the
great
God
,
who
sets
bounds
to
the
raging
Sea
,
did
not
restrain
,
would
presently
distract
and
overwhelm
him
:
The
flegmatick
humour
in
man
,
which
is
of
the
nature
of
water
,
ascends
up
to
the
Brain
,
by
reason
of
vapours
arising
out
of
the
Stomach
like
the
vapour
of
a
Pot
boyling
on
the
fire
with
liquor
in
it
,
and
like
to
vapours
that
ascend
up
from
the
Earth
into
the
Air
:
Now
when
these
vapours
are
come
up
to
the
Brain
,
they
turn
into
the
nature
of
those
humours
of
which
they
were
bred
,
as
the
vapours
that
ascend
up
into
the
Air
turn
again
into
the
same
nature
of
water
of
which
they
were
ingendered
.
Thus
we
carry
about
us
and
within
us
floods
of
water
,
which
if
they
should
be
suffered
to
run
with
violence
would
overflow
and
bear
down
all
before
them
;
bodily
health
and
strength
,
and
the
use
of
reason
and
understanding
would
be
quite
overwhelmed
by
them
.
If
we
had
no
Examples
of
other
Floods
and
Inundations
,
of
Earthquakes
and
many
other
Judgments
of
God
,
whereby
he
punisheth
this
wicked
World
,
yet
these
Water-floods
which
we
carry
about
us
should
put
us
in
mind
of
our
sin
and
misery
,
and
should
admonish
and
induce
us
to
bless
the
Name
of
the
Lord
,
for
preserving
us
and
our
reason
and
understanding
in
the
midst
of
these
water-floods
,
whereby
many
men
are
destroyed
.
We
read
of
a
great
King
that
was
driven
from
the
society
of
men
,
and
his
dwelling
was
with
the
beasts
of
the
field
;
he
did
eat
grass
as
the
Oxen
,
and
was
wet
with
the
dew
of
Heaven
,
till
he
acknowledged
that
the
most
High
ruleth
in
the
Kingdoms
of
men
,
and
giveth
them
to
whomsoever
he
will
,
Dan.
4.25
,
32
,
33.
This
was
a
sore
Judgment
upon
Nebuchadnezzar
,
thus
to
be
deprived
of
his
reason
and
understanding
as
a
man
;
He
was
not
really
transform'd
into
a
Beast
,
as
Bowin
and
others
imagine
,
but
he
was
smitten
by
the
Lord
with
frenzy
and
madness
of
mind
,
and
deprived
for
a
time
of
the
use
of
his
reason
;
for
it
is
said
,
that
his
understanding
returned
to
him
:
And
besides
this
,
his
body
was
much
changed
and
altered
in
feeding
and
living
among
brute
Beasts
,
his
hairs
were
grown
like
Eagles
feathers
,
and
his
nails
like
Birds
claws
:
As
we
may
read
in
several
Authors
of
some
wild
brutish
Men
taken
in
Forrests
,
that
went
upon
all
four
as
Beasts
do
;
they
were
swifter
then
a
Horse
,
and
did
howl
like
a
Wolf
,
and
were
covered
all
over
with
hair
:
And
thus
it
was
in
a
great
measure
with
Nebuchadnezzar
till
the
Lord
had
mercy
on
him
,
and
restored
him
.
What
are
we
more
then
others
,
that
God
should
deal
more
graciously
with
us
then
with
them
,
in
giving
us
better
intellectuals
,
and
more
reason
and
understanding
as
men
,
and
preserving
to
us
the
use
and
exercise
thereof
?
In
this
respect
truly
God
hath
put
a
great
excellency
upon
man
,
and
upon
us
in
particular
,
so
that
we
may
well
say
with
the
Psalmist
,
Lord
,
what
is
man
that
thou
art
thus
mindful
of
him
?
Psal.
8.4
.
Man
by
the
wise
contrivance
of
God
is
a
little
World
,
a
curious
piece
of
Embroydery
,
an
excellent
piece
of
Workmanship
,
wherein
the
Wisdom
,
and
Power
,
and
Goodness
of
God
doth
wonderfully
appear
.
I
will
praise
thee
(
saith
David
,
Psal.
139.14
,
15
,
16.
)
for
I
am
fearfully
and
wonderfully
made
:
Marvellous
are
thy
workes
,
and
that
my
Soul
knoweth
right
well
,
my
substance
was
not
hid
from
thee
,
when
I
was
curiously
wrought
in
the
lowest
part
of
the
Earth
.
'T
is
a
speech
Borrowed
from
those
that
work
Opus
Phrygionicum
,
the
Phrygian
or
Arras
work
,
which
is
curiously
wrought
and
contrived
.
Man
in
respect
of
his
frame
and
constitution
is
like
a
piece
of
curious
Tapestry
or
Embroydery
.
First
,
In
respect
of
his
body
,
and
the
parts
and
members
thereof
,
which
are
curiously
wrought
and
put
together
,
by
the
wise
contrivance
of
God
.
The
forming
and
composing
the
body
of
man
of
so
many
bones
,
veins
,
arteries
,
sinews
is
a
curious
piece
of
workmanship
:
God
hath
with
infinite
wisdom
disposed
and
placed
the
several
members
of
mans
body
;
some
members
are
called
radical
members
,
as
the
Liver
,
the
Heart
,
and
the
Brain
;
and
in
these
God
hath
placed
the
natural
,
vital
,
and
animal
spirits
:
These
spirits
are
carried
by
the
veins
,
arteries
,
and
Nerves
;
the
veins
carry
the
vital
spirits
from
the
Liver
,
the
arteries
carry
the
natural
spirits
from
the
Heart
,
and
the
nerves
carry
the
animal
spirits
from
the
Brain
.
The
several
members
of
the
body
are
helpful
and
serviceable
one
to
another
;
the
superiour
rule
the
inferiour
,
as
the
Eyes
guide
and
direct
the
whole
Body
;
and
the
inferiour
support
and
uphold
the
superiour
,
as
the
Feet
,
Legs
and
Thighs
support
the
whole
Body
;
and
as
for
the
middle
members
they
defend
the
Body
,
and
provide
things
necessary
for
it
,
as
we
see
in
the
Hands
and
Arms.
This
variety
of
the
members
of
the
body
sheweth
the
excellent
Wisdom
of
God
;
for
if
all
were
an
Eye
where
would
the
seeing
be
?
1
Cor.
12.15
.
So
excellent
is
the
body
of
man
,
that
there
are
sundry
members
thereof
which
God
ascribes
to
himself
,
as
the
Head
,
the
Heart
,
the
Eyes
,
the
Ears
,
the
Feet
,
to
express
his
Attributes
to
us
;
yea
,
God
hath
made
the
body
of
man
a
Temple
for
himself
to
dwell
in
;
and
the
Son
of
God
hath
assumed
the
body
of
man
in
one
person
to
his
Godhead
,
a
dignity
which
the
Angels
are
not
called
unto
.
After
the
making
of
man
he
left
nothing
unmade
but
to
make
himself
man
.
Secondly
,
Man
is
curiously
wrought
and
contrived
in
respect
of
his
rational
immortal
Soul
,
and
those
two
noble
faculties
,
the
Understandtng
and
the
Will
,
wherein
man
far
excels
all
the
sensitive
Creatures
:
The
rational
Soul
is
the
better
part
of
man
,
more
worth
then
all
the
World
besides
,
Mark
8.36
,
37.
What
is
the
body
of
man
without
the
soul
,
but
a
dead
Trunk
,
an
empty
Case
?
'T
is
the
soul
that
is
the
pearl
or
precious
jewel
,
the
creation
,
infusion
,
and
operations
whereof
are
like
a
curious
piece
of
Embroydery
,
well
becoming
the
Creator
and
Contriver
thereof
,
who
is
a
simple
immaterial
immortal
Spirit
,
the
Spirit
of
spirits
,
the
Supream
and
Soveraign
Spirit
,
the
God
and
Father
of
Spirits
,
Numb.
16.22
,
Bless
God
,
O
man
,
that
hath
given
thee
a
reasonable
Soul
,
and
inspired
thee
with
an
immortal
Spirit
,
wherein
thou
far
excellest
other
Creatures
.
For
,
First
,
The
reasonable
Soul
of
man
can
conceive
of
things
by
the
light
of
understanding
as
well
as
by
sense
,
yea
,
it
can
conceive
of
things
that
never
were
in
the
Senses
,
as
things
absent
which
the
Senses
never
saw
nor
apprehended
;
it
can
conceive
of
things
spiritual
and
immaterial
,
as
Angels
and
Spirits
,
yea
,
of
the
divine
Attributes
of
God
,
and
that
which
is
invisible
;
by
the
things
that
are
visible
we
come
to
the
knowledge
of
God
who
is
invisible
,
Rom.
1.20
.
Secondly
,
The
rational
Soul
is
able
to
reflect
upon
its
self
,
and
its
own
acts
and
operations
,
which
no
meer
sensitive
Creature
can
do
;
it
understands
that
it
doth
understand
,
and
knows
that
it
doth
know
:
And
this
understanding
and
knowledge
of
the
rational
Soul
is
large
and
extensive
,
for
it
can
in
a
moment
go
over
almost
the
whole
World
,
and
view
it
all
as
it
were
at
once
;
whereas
the
Senses
are
limited
and
confined
to
a
very
narrow
compass
.
Thirdly
,
The
rational
Soul
can
invent
things
that
were
never
before
in
being
:
What
strange
things
for
number
,
and
skill
,
and
variety
are
daily
invented
and
contrived
by
mans
wit
and
reason
,
by
which
also
many
great
matters
,
both
Civil
,
Military
,
and
Ecclesiastical
,
are
ordered
and
regulated
?
This
is
that
Candle
of
the
Lord
which
searcheth
all
the
inward
parts
of
the
Belly
,
Prov.
20.27
.
And
God
hath
set
the
World
in
mans
heart
in
regard
of
that
reason
and
understanding
that
is
in
him
Eccles.
3.11
.
Fourthly
,
The
excellency
of
the
reasonable
Soul
of
man
appears
in
this
,
that
his
understanding
after
a
sort
is
made
one
with
,
and
becomes
the
things
that
are
understood
,
in
that
it
conceives
a
true
Image
and
Idea
of
the
things
to
be
understood
;
and
herein
the
rational
Soul
doth
somewhat
resemble
God
himself
,
who
hath
the
perfect
Idea
of
all
other
things
in
himself
;
so
the
Soul
of
man
doth
,
as
it
were
,
form
Worlds
of
things
within
it self
.
Fifthly
,
The
excellency
of
the
rational
Soul
appears
in
that
divine
thing
called
Conscience
,
which
is
more
then
a
thousand
Witnesses
,
yet
subordinate
to
a
higher
Tribunal
(
beings
Gods
Deputy
)
for
God
is
greater
then
Conscience
,
1
John
3.20
.
No
man
,
be
he
never
so
great
and
potent
can
alwayes
bribe
Conscience
,
but
it
will
give
an
impartial
verdict
at
one
time
or
other
,
either
accusing
or
excusing
him
.
In
these
and
other
particulars
men
may
contemplate
the
excellency
of
Reason
,
and
praise
God
for
the
exercise
of
it
.
Thirdly
,
and
lastly
,
The
rational
Soul
of
man
becomes
much
more
excellent
,
and
is
like
a
curious
piece
of
Embroydery
,
by
a
new
Creation
,
being
made
partaker
of
the
Divine
Nature
;
whereas
by
sin
the
Soul
of
man
was
corrupted
and
alienated
from
the
Life
of
God
,
yet
now
being
born
again
of
the
Spirit
of
God
,
and
Christ
being
spiritually
formed
therein
,
it
recovers
the
Image
of
God
,
and
is
restored
to
a
holy
fellowship
and
communion
with
him
,
and
will
be
a
curious
excellent
Piece
indeed
,
when
she
is
perfectly
transformed
,
as
she
shall
be
,
into
the
divine
Image
,
and
cloathed
with
Glory
and
Immortality
,
Psal.
45.14
.
2
Cor.
5.2
.
Let
us
now
briefly
recapitulate
the
Heads
of
this
Discourse
,
[
*
](B09989-e48510-b)
*
A
Recapitulation
of
the
several
Heads
.
touching
Faith
and
Reason
,
so
far
as
we
have
proceeded
.
It
requires
much
spiritual
Skill
,
as
hath
been
said
,
rightly
to
distinguish
between
them
,
and
give
to
each
its
due
;
though
mans
Reason
be
much
weakened
and
obscured
,
yet
a
good
use
may
be
made
thereof
both
in
Civil
and
Divine
things
.
There
is
a
light
in
Reason
,
though
far
inferiour
to
that
of
Faith
.
How
far
this
Light
of
Reason
extendeth
we
have
shewed
.
The
best
Heathen
Philosophers
were
sensible
of
great
defects
and
languishings
in
their
natural
Reason
and
Abilities
,
though
they
ascribed
too
much
thereunto
.
Some
there
are
amongst
Christians
that
give
too
little
to
Reason
in
Religious
and
Ecclesiastical
concerns
;
but
others
more
generally
offend
in
giving
too
much
;
and
therefore
we
have
here
declared
how
and
in
what
respects
Reason
and
moral
Prudence
should
be
exercised
by
us
both
in
Civil
and
Church
affairs
.
The
Light
of
Reason
proves
that
there
is
a
God
or
Supreme
being
,
and
that
the
Soul
of
man
is
immortal
,
and
also
the
truth
of
the
Christian
Religion
,
and
the
divine
Authority
of
the
Scriptures
,
and
is
of
excellent
use
in
comparing
and
interpreting
the
Scriptures
,
and
judging
of
Controversies
.
But
though
Reason
be
useful
in
these
respects
,
yet
the
internal
testimony
of
the
holy
Ghost
doth
principally
witness
the
divine
Authority
of
the
Scriptures
,
and
satisfie
Conscience
touching
the
same
.
Here
is
shewed
when
it
is
that
Reason
is
rightly
used
,
and
when
abused
to
the
prejudice
of
the
Spirits
testimony
in
the
Scripture
;
and
likewise
the
difference
betwixt
the
meer
rational
and
spiritual
man
,
and
their
knowledge
,
faith
,
and
operations
in
and
about
spiritual
things
;
that
none
can
be
saved
by
the
meer
improvement
of
natural
Light
and
Reason
;
and
yet
notwithstanding
the
rational
intellectual
delights
of
Philosophers
and
Scholars
do
far
excel
all
earthly
and
sensitive
pleasures
;
yea
,
the
Light
of
Reason
(
but
especially
the
Light
of
Faith
)
enables
a
man
to
bear
affliction
,
and
arms
him
against
the
excessive
fear
of
death
.
And
lastly
,
That
Mans
Reason
,
and
the
due
exercise
of
it
is
a
great
mercy
,
which
should
be
thankfully
acknowledged
by
us
.
Having
gone
thus
far
,
we
shall
now
(
by
the
Lords
assistance
)
briefly
sum
up
and
comprehend
in
these
two
last
Chapters
the
substance
of
what
we
intended
to
say
concerning
Faith
and
humane
Reason
.
CHAP.
XXI
.
Shewing
distinctly
in
some
particulars
the
use
of
humane
Reason
and
Knowledge
in
reference
to
the
Christian
Religion
.
FOr
the
better
opening
and
clearing
of
this
great
Point
,
to
the
satisfaction
of
the
Christian
Reader
,
we
shall
first
premise
a
few
Considerations
,
and
then
afterward
shew
particularly
what
good
use
may
be
made
of
humane
Reason
and
Knowledge
in
divine
matters
.
I.
Consider
.
That
the
Light
of
Nature
and
Reason
is
not
near
so
clear
and
bright
in
us
since
the
Fall
,
as
it
was
in
Adam
before
the
Fall
,
but
is
much
darkned
,
Eclipsed
,
and
depraved
,
even
in
those
that
are
most
rational
and
moral
;
whereas
it
was
perfectly
implanted
in
Adam's
heart
and
nature
,
we
have
but
only
some
fragments
of
it
remaining
in
us
.
This
is
so
evident
in
Scripture
and
Experience
,
that
it
is
generally
acknowledged
by
all
Christians
.
When
Sense
is
deceived
[
(s)
](B09989-e48660-b)
(s)
Weems
Portrait
.
of
the
Image
of
God
.
Reason
corrects
Sense
;
but
when
Reason
errs
,
as
she
often
doth
in
divine
and
religious
matters
,
she
cannot
cure
her self
,
but
her
Mistriss
Divinity
must
come
in
and
teach
her
.
Sarah
being
old
,
God
promised
her
a
Son
;
this
she
laughed
at
,
as
being
contrary
to
her
Reason
;
in
which
respect
she
thought
it
impossible
that
a
Woman
so
stricken
in
years
should
have
a
Child
;
but
Faith
corrected
her
corrupt
Reason
;
she
believed
by
Faith
that
which
her
Reason
could
not
take
up
and
comprehend
.
Thus
also
Nicodemus
failed
in
his
reasoning
against
the
mystery
of
Spiritual
regeneration
.
II.
Consider
.
That
the
Light
of
Nature
,
or
natural
Reason
,
the
Light
of
Faith
or
Grace
,
and
the
light
of
Glory
,
should
be
carefully
distinguished
by
us
,
and
put
in
their
several
places
and
spheres
:
Reason
is
but
as
the
light
of
a
Candle
,
a
glimmering
,
diminutive
,
derivative
light
;
Faith
is
as
the
light
of
a
Star
,
which
is
a
far
clearer
and
brighter
light
;
but
the
light
of
Glory
is
most
perfect
as
the
light
of
the
Sun
,
wherein
we
shall
see
God
as
he
is
,
and
behold
him
face
to
face
.
Lumen
naturae
[
(t)
](B09989-e48800-b)
(t)
Vid.
Rob.
Baron
.
excercitat
.
de
triplici
Lumine
.
est
quo
ea
cognoscimus
quae
solis
naturae
viribus
sine
auxilio
Dei
speciali
intelligi
a
nobis
&
dijudicari
possunt
;
lumen
fidei
est
quo
ea
cognoscimus
&
intelligimus
quae
Deus
in
verbo
suo
nobis
patefecit
;
lumen
gloriae
est
quo
beati
spiritus
in
Coelis
clare
&
perspicue
vident
gloriosissimam
Dei
essentiam
.
III.
Consider
.
That
although
some
Truths
and
Mysteries
do
far
transcend
the
Light
of
Nature
and
Reason
,
yet
there
is
nothing
true
in
Divinity
that
crosseth
the
truth
of
Reason
,
as
it
is
the
remnant
of
Gods
Image
in
us
:
Indeed
when
by
Reason
we
take
up
a
Truth
,
and
by
Faith
we
believe
the
same
Truth
,
if
in
this
case
Reason
claim
the
first
place
,
she
is
to
be
blamed
as
being
not
a
dutiful
Handmaid
to
Faith
.
As
for
the
Doctrine
of
the
Trinity
,
the
Incarnation
and
hypostatical
Union
in
Christ
,
the
great
mystery
of
Predestination
,
&c.
though
these
may
be
said
to
be
above
the
Light
of
Reason
,
yet
they
are
not
contrary
or
contradictory
thereunto
;
't
is
the
greatest
Reason
in
the
World
,
that
the
Creature
should
believe
and
rest
in
the
divine
infallible
testimony
and
revelation
of
his
Creator
.
There
are
some
things
in
Divinity
mixtly
divine
;
other
things
are
meerly
divine
:
In
those
things
that
are
mixtly
divine
Reason
may
be
of
use
,
yet
only
in
the
second
place
,
Primo
creduntur
&
postea
intelliguntur
,
as
a
man
first
believes
the
Souls
immortality
,
and
then
he
begins
to
take
up
the
same
by
Reason
;
here
Reason
must
not
go
before
,
but
follow
Faith
,
for
that
which
I
believe
I
believe
it
ex
authoritate
dicentis
,
relying
upon
the
truth
of
him
that
saith
it
;
and
all
the
evidence
I
get
by
Reason
is
nothing
to
this
certitude
.
If
Reason
should
go
before
as
an
Usher
to
make
way
to
Faith
,
we
should
never
believe
;
and
hereupon
the
Schoolmen
say
well
,
Rationes
praecedentes
minuunt
fidem
,
sed
rationes
subsequentes
augent
fidem
.
Reason
going
before
Faith
weakens
Faith
,
but
coming
after
it
strengthens
Faith
.
Reason
makes
not
the
matter
more
sure
Ex
parte
veritatis
dictantis
,
sed
ex
parte
inlectus
assentientis
;
In
respect
of
God
the
Speaker
,
but
in
respect
of
the
weakness
of
our
understanding
;
for
by
this
access
of
further
knowledge
it
is
more
confirmed
.
But
now
in
things
that
are
meerly
and
purely
divine
and
supernatural
,
Quae
cadunt
directe
sub
fide
,
which
fall
directly
under
Faith
,
as
those
high
mysteries
of
the
Trinity
,
and
Incarnation
of
Christ
,
what
can
Reason
or
Philosophy
do
here
,
but
admire
these
depths
which
she
can
never
reach
unto
?
Hence
it
is
that
God
is
pleased
sometimes
to
work
effectually
upon
some
learned
Infidels
,
not
by
the
eloquence
and
subtil
reasonings
of
learned
Divines
,
but
by
the
plain
downright
discourses
of
Christians
of
meaner
Parts
.
To
this
purpose
that
Story
is
remarkable
which
we
read
of
;
Divers
Learned
men
having
long
endeavoured
by
strength
of
Reason
and
Argument
to
perswade
an
Infidel
to
be
baptized
into
the
Faith
of
Christ
;
he
being
learned
also
,
did
evade
all
their
Arguments
;
at
length
a
grave
pious
Man
amongst
them
,
of
no
repute
for
Philosophical
learning
stands
up
,
and
bespeaks
him
with
some
downright
affectionate
expressions
,
which
wrought
so
effectually
upon
him
,
that
he
presently
submitted
to
the
Truth
in
these
words
,
[
(v)
](B09989-e49040-b)
(v)
Donec
audiebam
rationes
humanas
,
humanis
rationibus
repugnabam
;
caeterum
simul
atque
audivi
Spiritum
loquentem
cessi
Spiritui
.
Whilst
I
heard
only
humane
Reasons
,
I
opposed
the
same
with
humane
Reasons
;
but
when
I
heard
the
voice
of
the
Spirit
of
God
speaking
powerfully
,
I
presently
yielded
to
that
powerful
voice
.
'T
is
also
reported
of
learned
Junius
,
that
before
his
Conversion
(
whilst
as
yet
he
was
no
better
then
an
Atheist
)
meeting
a
plain
Countryman
,
and
discoursing
with
him
about
Religion
,
he
observed
him
to
speak
so
experimentally
,
and
with
so
much
affection
,
as
made
him
conclude
,
that
certainly
there
was
something
more
in
the
Christian
Religion
then
his
humane
Learning
and
Reason
had
yet
discovered
,
and
this
was
a
special
means
of
his
Conversion
.
IV.
Consider
.
That
the
same
Object
may
be
and
is
known
both
by
the
Light
of
Nature
and
Reason
,
and
also
by
the
Light
of
Faith
.
You
may
know
that
there
is
a
God
,
and
that
he
made
the
World
by
the
Light
of
Nature
;
For
the
things
that
are
invisible
are
clearly
seen
and
understood
by
the
things
that
are
made
,
whereby
we
come
to
know
his
eternal
Power
and
Godhead
,
Rom.
1.20
.
And
we
must
believe
this
also
,
because
God
in
the
Scripture
hath
revealed
it
,
Heb.
11.3
.
Faith
and
the
Light
of
Reason
go
to
the
knowledge
of
one
and
the
same
thing
different
wayes
;
Faith
doth
it
because
of
the
divine
Testimony
,
Authority
and
Revelation
of
God
(
who
is
Truth
and
Goodness
it self
)
but
the
Light
of
Reason
doth
it
,
because
of
Arguments
drawn
from
the
thing
it self
,
by
rational
discourse
.
However
we
must
hold
to
this
as
an
undoubted
truth
,
that
though
the
Light
of
Nature
and
Reason
,
as
it
is
a
relict
of
Gods
Image
in
man
,
be
necessary
in
religious
and
moral
things
,
yet
it
is
not
sufficient
,
there
being
great
decayes
and
languishings
in
our
Reason
,
as
the
greatest
Philosophers
themselves
have
acknowledged
.
V.
Consider
.
That
if
we
speak
of
Nature
and
Reason
as
corrupted
and
depraved
by
sin
(
as
it
is
in
every
son
of
Adam
)
so
it
is
an
enemy
,
yea
,
enmity
it self
against
God
,
Rom.
8.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
wisdom
of
the
flesh
,
i.
e.
the
reasonings
and
discourses
of
the
natural
man
,
his
best
thoughts
,
desires
and
affections
,
the
best
inclinations
and
motions
of
his
mind
,
are
not
only
enemies
,
but
enmity
against
God
.
An
enemy
may
be
reconciled
,
but
enmity
it self
can
never
be
reconciled
.
The
Apostle
,
1
Cor.
1.21
.
useth
a
strange
expression
,
that
the
World
by
wisdom
knew
not
God
;
he
doth
not
say
,
that
the
World
through
foolishness
was
ignorant
of
God
,
but
that
by
wisdom
,
that
is
,
by
the
right
use
of
Reason
and
discourse
it
knew
not
God
(
as
Diodate
notes
upon
the
Text
)
They
became
vain
in
their
imaginations
(
saith
the
same
Apostle
,
Rom.
1.21
.
)
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
may
be
better
rendred
thus
,
they
became
vain
in
their
reasonings
,
or
their
practical
inferences
and
discourses
,
such
as
they
made
out
of
the
principles
they
had
in
their
understandings
.
So
likewise
,
1
Cor.
3.20
.
The
Lord
knoweth
the
thoughts
of
the
wise
,
not
the
simple
thoughts
,
but
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
prudent
reasonings
and
discourses
of
the
men
of
the
world
that
they
are
vain
.
You
have
the
same
word
,
1
Tim.
2.8
.
which
is
translated
,
without
doubting
;
but
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
reasoning
or
dispute
:
In
the
exercise
of
Faith
and
Prayer
we
must
not
argue
against
the
Promise
by
our
Reason
.
In
this
sense
the
more
humane
Reason
,
Learning
,
and
Wisdom
men
have
,
the
more
opposition
there
is
in
them
against
God
,
and
the
great
Mysteries
of
the
Gospel
,
1
Cor.
1.20
,
26.
and
Chap.
2.9
,
10
,
11.
and
Ch.
3.18
,
19.
And
therefore
Augustine
wrote
thus
to
a
man
of
great
learning
and
parts
,
Ornari
abs
te
Diabolus
quaerit
.
But
now
if
we
speak
of
Nature
and
Reason
as
enlightned
and
rectified
by
the
Spirit
and
Word
of
God
,
so
it
is
an
excellent
help
in
matters
of
Religion
;
let
the
Word
of
God
,
let
the
Testimony
of
the
Spirit
of
God
in
the
holy
Scriptures
first
lay
the
foundation
,
and
then
Reason
may
build
upon
it
.
Reason
should
not
take
the
first
place
,
or
have
the
preheminence
,
but
should
be
subject
and
subordinate
to
Faith
,
as
Agar
the
Bond-woman
was
to
be
to
her
Mistriss
Sarah
the
Free-woman
.
We
must
not
first
consult
with
Reason
,
nor
ask
a
Reason
of
our
believing
,
when
we
should
believe
beyond
Reason
.
A
meer
rational
considering
of
means
and
second
causes
is
a
great
enemy
to
Faith
.
If
you
would
believe
,
saith
Luther
,
you
must
crucifie
that
Question
,
Why
God
would
not
have
us
so
full
of
Wherefores
.
Abraham
against
hope
believed
in
hope
,
Rom.
4.18
,
19.
Contra
spem
,
nempe
carnis
rationis
&
totius
naturae
,
as
some
of
the
best
Interpreters
comment
upon
it
;
He
believed
against
Sense
and
natural
Reason
;
in
hope
against
hope
,
i.
e.
in
hope
supernatural
against
all
the
appearances
of
natural
hope
[
nothing
doubting
]
saith
the
Apostle
,
speaking
of
Abraham's
Faith
;
't
is
the
same
word
which
you
find
,
1
Cor.
11.29
.
Nothing
discerning
;
as
when
a
man
looks
on
things
with
an
eye
of
Sense
and
Reason
,
he
passeth
a
judgment
of
discerning
,
or
dijudication
upon
them
;
as
thus
some
things
are
easie
,
some
things
are
hard
.
Abraham
did
not
so
reason
or
consider
of
things
when
he
believed
:
Faith
when
it
is
lively
and
strong
will
subscribe
to
a
Blank
,
and
will
rest
on
the
Power
and
Goodness
of
God
;
when
all
things
seem
contrary
in
outward
appearance
,
and
to
an
eye
of
Reason
;
Faith
can
see
love
in
anger
,
light
in
darkness
,
life
in
death
(
as
we
have
the
Woman
of
Canaan
for
an
instance
,
besides
many
others
)
Faith
will
tell
a
man
,
that
the
lower
he
is
cast
down
and
abased
,
the
higher
he
shall
be
raised
,
and
the
more
he
shall
be
comforted
;
and
this
is
further
then
Reason
can
go
.
Faith
(
as
a
late
godly
Writer
truly
observes
)
hath
a
great
and
large
prospect
,
it
can
look
over
all
the
World
,
yea
,
and
into
the
other
World
too
;
it
beholds
God
who
is
invisible
,
and
is
the
evidence
of
things
not
seen
:
but
now
as
for
Reason
it
gets
upon
some
little
Mole-hill
of
Creature
ability
,
and
if
it
can
see
over
two
or
three
hedges
,
this
is
much
;
and
therefore
it
is
a
great
trouble
to
Faith
to
be
tyed
to
Reason
.
If
a
man
be
able
to
go
a
journey
of
two
or
three
hundred
miles
on
foot
,
you
will
say
he
is
a
good
Footman
;
yet
if
you
constrain
him
to
carry
a
little
Child
with
him
,
this
will
be
a
great
luggage
to
him
;
for
though
the
Child
may
run
along
in
his
hand
half
a
mile
,
yet
he
must
carry
him
on
his
back
,
or
in
his
arms
,
the
rest
of
the
way
,
especially
when
he
goes
over
waters
and
steep
hills
,
which
will
be
no
small
burthen
and
trouble
.
Thus
it
is
between
Faith
and
Reason
,
Reason
at
the
best
is
but
a
Child
to
Faith
,
Faith
can
foot
it
over
Mountains
of
difficulties
,
and
wade
through
the
waters
of
affliction
(
though
great
and
many
)
but
when
Reason
comes
to
wade
through
an
affliction
,
or
to
go
over
some
great
difficulty
,
it
cryes
out
,
and
sayes
,
Oh
Faith
,
let
us
go
back
again
and
proceed
no
further
:
No
,
sayes
Faith
,
but
I
le
take
thee
upon
my
back
Reason
;
and
so
it
doth
:
But
yet
Reason
is
a
great
luggage
and
burden
to
Faith
,
which
never
works
better
then
when
it
works
most
alone
,
for
then
it
has
recourse
to
Gods
Alsufficiency
and
Omnipotency
,
and
finds
enough
there
to
quiet
and
satisfie
the
Soul
.
But
now
having
premised
these
five
Considerations
touching
Faith
and
Reason
,
we
shall
shew
the
Christian
Reader
in
some
particulars
what
use
he
should
make
of
humane
Reason
and
Knowledge
in
reference
to
divine
and
religious
matters
;
and
that
it
ought
not
to
be
rejected
,
but
to
have
its
due
respect
and
commendation
.
First
,
We
find
that
many
famous
godly
men
have
excell'd
in
humane
Knowledge
:
Moses
that
man
of
God
was
learned
in
all
the
Wisdom
of
the
Egyptians
,
Acts
7.22
.
which
was
an
ornament
to
him
,
and
fitted
him
for
his
imployment
.
Paul
that
great
Apostle
was
brought
up
at
the
feet
of
Gamaliel
,
Acts
22.3
.
and
did
abound
in
humane
Knowledge
and
Learning
,
though
he
counted
it
loss
for
the
excellency
of
the
Knowledge
of
Christ
,
Phil.
3.8
.
And
the
most
eminent
Instruments
for
God
in
his
Church
since
the
times
of
the
Apostles
have
been
men
of
great
Reason
and
Learning
,
as
Athanasius
,
Basil
,
Jerome
,
Cyprian
,
Augustine
,
Luther
,
Melancton
,
Pucer
,
Calvin
,
Jewel
,
Reynolds
,
&c.
Secondly
,
The
Penmen
of
holy
Scripture
make
use
of
it
in
that
accurate
method
,
those
figurative
Expressions
,
Rhetorical
Proprieties
of
words
,
insinuating
Proems
,
and
rational
Argumentations
,
which
we
meet
with
in
the
Bible
.
The
Apostle
Paul
deduceth
an
Inference
from
a
common
principle
of
Philosophy
,
Acts
17.28
,
29.
and
quotes
the
sayings
of
some
Heathen
Writers
.
Thirdly
,
Secular
Learning
,
Reason
and
Knowledge
,
being
sanctified
by
the
Spirit
of
God
,
helps
a
man
to
understand
the
Grammatical
literal
sence
(
which
is
the
true
sence
)
of
the
Scriptures
.
We
meet
with
Physicks
in
Genesis
,
with
Ethicks
in
the
Proverbs
,
and
with
many
Allusions
in
other
parts
of
Scripture
to
the
nature
of
Beasts
and
Birds
;
and
likewise
with
Allusions
to
the
Customs
of
the
Babylonians
,
Jews
,
Persians
,
Romans
;
therefore
the
knowledge
of
the
Histories
of
those
Nations
,
and
their
Governments
,
are
very
useful
.
Fourthly
,
The
knowledge
of
the
times
by
the
Olympiads
,
and
other
wayes
of
computation
(
wherein
humane
Authors
minister
much
light
)
is
necessary
in
an
ordinary
way
for
the
right
understanding
of
Scripture
Chronology
,
and
the
Prophesies
of
Daniel
and
the
Revelation
,
as
appears
by
the
Writings
of
learned
Mede
and
others
.
Fifthly
,
The
knowledge
of
the
Original
tongues
,
Hebrew
and
Greek
,
in
which
the
sacred
Scriptures
were
first
penned
,
doth
greatly
help
us
to
understand
the
right
sense
of
Scripture
,
wherein
there
are
some
Texts
which
cannot
be
so
fully
and
emphatically
rendered
in
any
vulgar
Translation
.
And
yet
we
do
not
say
,
that
this
knowledge
is
absolutely
necessary
in
a
Preacher
of
the
Gospel
;
for
Augustine
himself
,
one
of
the
most
eminent
amongst
the
Fathers
,
had
but
little
skill
in
the
Greek
tongue
,
and
none
at
all
in
the
Hebrew
:
And
so
it
hath
been
with
divers
godly
painful
Ministers
from
time
to
time
,
whose
faithful
labours
notwithstanding
God
hath
blessed
with
great
success
.
Sixthly
,
Humane
Learning
and
Reason
is
profitable
and
useful
for
instructing
and
convincing
Pagans
and
Heathens
,
who
do
not
yet
acknowledge
the
Christian
Faith
,
and
divine
Authority
of
the
Scriptures
.
Thus
divers
of
the
Ancient
Fathers
,
as
Tertullian
,
Origen
,
Lactantius
,
Basil
,
Cyril
,
Augustine
,
&c.
confuted
the
learned
Heathen
Philosophers
out
of
their
own
Writings
,
as
David
killed
Goliah
with
his
own
Sword
.
And
in
latter
times
Aquinas
,
Grotius
,
Morney
,
and
others
,
have
most
learnedly
and
excellently
improved
the
true
sayings
of
the
Heathen
Philosophers
against
themselves
,
and
have
demonstrated
the
verity
and
reasonableness
of
the
Christian
Religion
,
which
is
also
endeavoured
in
this
Treatise
.
Seventhly
,
Granting
the
Scripture
to
be
the
infallible
Word
of
God
(
as
it
is
generally
acknowledged
all
Christians
)
we
ought
to
exercise
our
Reason
in
searching
these
sacred
Books
,
looking
into
the
Grammar
of
the
Scripture
,
or
the
forms
of
expression
,
to
find
out
the
truth
of
them
;
and
having
an
eye
to
the
Logick
of
the
Scripture
,
to
the
scope
,
context
,
and
consent
thereof
,
comparing
Scripture
with
Scripture
,
and
interpreting
the
more
obscure
places
by
the
clearer
,
according
to
the
Analogy
of
Faith
,
that
so
we
may
be
able
to
discern
and
judge
of
things
that
differ
,
Ephes.
5.17
.
1
Thes.
5.21
.
Acts
17.11
.
Heb.
5.14
.
which
is
the
duty
of
every
true
Christian
,
as
hath
been
proved
in
the
twelfth
Chapter
of
this
Treatise
.
In
which
respect
we
hold
that
there
is
a
very
good
use
of
Reason
,
[
(w)
](B09989-e49920-b)
(w)
Haec
autem
exploratio
atque
examinatio
doctrinarum
fieri
non
potest
nisi
adhibito
rationis
judicio
quae
judicat
de
veritate
consequentiarum
per
sua
principia
de
veritate
rerum
;
non
innitendo
principiis
sibi
notis
extra
verbum
Dei
,
sed
in
Scriptura
sacra
traditis
.
B.
Daven
.
in
Coll.
2.
8.
so
far
are
we
from
teaching
,
that
men
in
searching
into
the
meaning
of
the
Scriptures
must
become
either
Fools
,
or
Mad-men
,
or
Enthusiasts
.
Eighthly
and
lastly
,
We
acknowledge
that
the
Light
of
Nature
and
Reason
is
necessary
both
in
religious
and
moral
things
,
as
it
is
seated
in
man
;
every
man
that
comes
into
the
world
being
enlightened
by
the
God
of
Nature
,
John
1.9
.
And
this
Light
of
Nature
and
Reason
is
necessary
in
two
respects
.
First
,
As
a
passive
qualification
of
the
subject
for
Faith
and
Repentance
;
for
there
cannot
be
Faith
and
Repentance
in
a
Stone
or
Beast
that
wants
the
Principle
of
Reason
;
this
makes
man
in
a
passive
capacity
fit
for
Grace
,
although
he
hath
no
active
ability
for
it
.
And
then
secondly
,
It
is
necessary
by
way
of
an
Instrument
,
for
we
cannot
believe
or
apprehend
Christ
unless
we
have
a
principle
of
Reason
in
us
;
it
being
without
controversie
that
an
act
of
understanding
or
knowledge
doth
alwayes
accompany
true
Faith
;
Through
Faith
(
saith
the
Apostle
,
Heb.
11.3
.
)
we
understand
that
the
Worlds
were
framed
by
the
Word
of
God
.
CHAP.
XXII
.
Wherein
humane
Reason
comes
far
short
,
and
is
abused
in
reference
to
Divine
things
.
HAving
in
the
Chapter
immediately
going
before
mentioned
divers
particulars
,
wherein
humane
Reason
and
knowledge
is
serviceable
to
the
interest
of
Christianity
,
we
shall
now
in
the
last
place
tell
you
particularly
and
plainly
,
wherein
humane
Reason
and
Knowledge
comes
far
short
in
matters
divine
and
supernatural
,
summing
up
in
a
little
room
what
hath
been
more
largely
set
forth
on
this
subject
both
in
this
and
other
Treatises
.
[
*
](B09989-e50100-b)
*
The
defects
that
are
in
mans
Reason
.
First
then
the
great
Mystery
of
the
Trinity
,
the
Incarnation
of
the
Son
of
God
,
and
Justification
of
Sinners
by
his
Righteousness
cannot
be
found
out
by
the
Light
of
Nature
and
Reason
;
it
never
entered
into
the
heart
of
a
natural
man
to
conceive
of
them
;
but
these
things
are
of
meer
supernatural
revelation
,
1
Cor.
2.9
,
10.
Though
it
be
true
,
that
when
through
Faith
we
have
believed
them
,
Reason
will
also
subscribe
to
the
truth
of
them
,
as
being
revealed
by
the
God
of
truth
,
who
cannot
lye
;
yet
all
the
Reason
of
Men
and
Angels
could
never
have
found
out
nor
come
to
the
knowledge
of
these
Mysteries
if
God
himself
had
not
revealed
them
:
There
are
some
Articles
of
our
Faith
that
are
both
believed
and
taken
up
by
Reason
,
as
namely
,
that
there
is
a
God
,
that
the
World
was
created
by
him
,
and
that
the
soul
of
man
is
immortal
;
but
then
there
are
other
Articles
of
our
Faith
which
are
only
believed
,
as
the
mystery
of
the
Trinity
,
the
Incarnation
of
Christ
,
&c.
which
our
weak
reason
cannot
take
up
or
apprehend
.
There
is
a
wonderful
depth
in
the
mysteries
of
the
Gospel
;
this
Well
is
so
deep
(
as
the
Woman
told
Christ
in
another
case
,
John
4.11
.
)
that
unless
we
have
the
Bucket
of
the
Spirit
of
God
to
draw
with
,
we
shall
never
be
able
,
by
the
improvement
of
our
Reason
,
to
bring
up
this
living
Water
;
unless
we
have
the
Spirit
of
Light
and
Power
to
dig
with
,
we
shall
never
find
this
spiritual
Treasure
.
Nature
indeed
will
go
far
,
and
the
improved
natural
man
may
do
much
by
his
Skill
and
Industry
in
finding
out
and
discovering
the
mysteries
of
Nature
,
things
that
are
excellent
in
their
kind
:
Such
a
man
(
as
Job
speaks
,
Chap.
28.7
,
11
,
12
,
13
,
21
,
23
)
can
dig
out
of
the
Earth
Gold
,
Iron
,
Brass
,
Brimstone
,
and
all
sorts
of
Metals
;
nay
,
he
can
see
further
then
the
Birds
of
prey
,
which
though
they
be
quick-sighted
,
yet
can
they
not
behold
these
Metals
which
he
by
his
Skill
can
discover
and
dig
out
of
the
earth
.
There
is
a
path
which
no
Fowl
knoweth
,
and
which
the
Vultures
eye
hath
not
seen
,
yet
Man
traceth
it
by
his
Skill
,
yea
,
the
thing
that
is
hid
bringeth
he
forth
to
light
;
but
yet
he
cannot
by
all
his
natural
Reason
and
Skill
(
though
never
so
much
improved
)
spiritually
and
savingly
discern
the
excellency
of
Christ
,
and
the
mysteries
of
the
Gospel
.
But
where
shall
Wisdom
be
found
,
namely
,
Christ
,
who
is
the
essential
Wisdom
of
God
,
and
who
is
made
of
God
Wisdom
to
us
?
And
where
is
the
place
of
understanding
?
Go
over
the
whole
Creation
,
and
every
part
of
it
,
and
it
will
say
,
It
is
not
in
me
;
man
knoweth
not
the
price
thereof
,
neither
is
it
found
in
the
Land
of
the
living
;
it
is
not
within
the
reach
or
sphere
of
the
wisest
natural
men
in
the
World
,
they
cannot
dig
this
Mine
,
or
find
out
this
Treasure
;
they
cannot
comprehend
this
divine
and
supernatural
mystery
,
for
it
is
hid
from
the
eyes
of
all
that
are
living
,
and
kept
close
from
the
Fowls
of
the
Air
:
Whence
then
cometh
this
divine
Wisdom
?
Where
is
it
to
be
had
,
and
how
shall
we
attain
to
it
?
He
tells
you
,
ver.
23.
that
this
Wisdom
is
in
the
Bosom
of
God
,
and
must
be
revealed
by
him
,
or
else
we
shall
never
savingly
apprehend
it
;
God
understandeth
the
way
,
and
knoweth
the
place
thereof
;
for
Wisdom
was
with
him
from
eternity
,
when
he
made
a
decree
for
the
rain
,
and
a
way
for
the
lightning
of
the
thunder
;
then
did
he
prepare
it
,
yea
,
and
searched
it
out
:
Or
as
it
is
,
Prov.
8.29
,
30.
a
place
parallel
with
this
of
Job
,
When
he
gave
to
the
Sea
his
decree
,
that
the
waters
thereof
should
not
pass
his
Command
;
when
he
appointed
the
foundations
of
the
earth
,
then
was
I
by
him
(
saith
Christ
)
as
one
brought
up
with
him
,
and
I
was
daily
his
delight
,
rejoycing
alwayes
before
him
.
Secondly
,
The
Light
of
Reason
cannot
truly
discover
the
sinfulness
of
mans
nature
,
and
the
deep
deceits
of
his
heart
,
which
are
only
made
known
by
Scripture
light
and
revelation
,
Jer.
17.9
.
darkness
cannot
discover
darkness
,
nor
can
corruption
discover
it self
.
Indeed
by
the
Light
of
Nature
(
improved
by
education
and
the
knowledge
of
humane
Arts
and
Sciences
)
men
may
discover
a
great
languishment
and
infirmity
that
is
come
upon
them
.
Divers
learned
Writers
have
shewed
,
that
many
of
the
ancient
Platonists
agree
in
this
,
That
mans
Soul
is
now
vassalized
to
the
senses
and
affections
,
and
that
her
wings
are
cut
,
so
that
she
cannot
mount
upward
by
divine
Contemplation
;
but
as
for
the
nature
and
kind
of
original
corruption
,
and
how
it
was
brought
upon
us
,
together
with
the
woful
concomitants
and
effects
thereof
,
these
can
only
be
known
by
Scripture
light
:
And
therefore
the
Apostle
saith
,
He
had
not
known
lust
to
be
sin
,
had
not
the
Law
said
,
Thou
shalt
not
lust
.
The
Light
of
Nature
and
Reason
is
altogether
insufficient
to
prescribe
or
set
down
the
true
worship
of
God
:
Hence
it
is
that
God
doth
so
often
forbid
us
to
walk
after
our
own
imaginations
in
the
matters
of
his
House
and
Worship
;
and
the
Apostle
calls
it
will-worship
,
Col.
2.23
.
when
a
mans
own
will
or
invention
is
the
framer
of
it
.
If
men
be
taught
only
by
the
Light
of
Nature
[
(x)
](B09989-e50280-b)
(x)
Vide
Calvin
.
Instit.
lib.
1.
cap.
5.
sect.
12.
they
can
know
nothing
certainly
and
soundly
touching
the
worship
of
the
true
God
,
but
their
thoughts
and
apprehensions
will
be
confused
and
carnal
,
and
exceeding
unsuitable
to
God
,
who
is
a
holy
Spirit
,
and
will
be
worshipped
in
spirit
and
truth
:
And
though
there
were
a
few
amongst
the
Heathens
,
that
were
not
altogether
so
mad
as
the
common
people
,
yet
the
most
excellent
of
them
did
exceedingly
wander
and
go
astray
,
devising
and
contriving
the
worship
of
God
according
to
their
own
vain
opinion
and
imagination
.
Socrates
the
wisest
Philosopher
;
in
Zenophon
,
praised
the
Answer
of
Apollo
,
wherein
he
willed
that
every
man
should
worship
the
Gods
after
the
manner
and
custom
of
his
Country
or
City
.
But
oh
what
folly
and
madness
is
this
!
How
came
mortal
men
by
this
power
,
that
of
their
own
authority
they
should
determine
that
which
far
surmounteth
the
wisdom
of
the
World
!
Natural
Reason
would
have
the
worship
of
God
sensible
and
pleasing
to
the
eye
,
and
is
apt
to
appoint
other
Mediators
between
God
and
Man
besides
Christ
,
and
to
perform
all
duties
of
worship
in
its
own
strength
,
and
by
way
of
compensation
and
satisfaction
to
God
;
and
therefore
in
this
case
Reason
comes
far
short
,
and
is
no
competent
Judge
how
and
after
what
manner
God
will
be
worshipped
;
though
we
deny
not
,
but
the
Light
of
Reason
and
moral
Prudence
(
when
God
hath
appointed
his
own
worship
)
may
be
very
useful
and
instrumental
in
ordering
some
civil
circumstances
relating
thereunto
,
and
in
the
exercise
of
Church
affairs
.
Nor
doth
that
Text
,
Rom.
12.1
.
argue
,
that
mans
reason
can
devise
or
find
out
that
worship
and
service
which
is
acceptable
to
the
most
wise
and
holy
God
;
this
is
more
then
the
greatest
Rationalists
and
Moralists
amongst
the
Heathen
Philosophers
could
ever
attain
to
;
but
whereas
the
Apostle
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Your
reasonable
serving
of
God
,
he
understands
that
service
which
is
not
only
or
chiefly
with
the
body
,
but
with
the
mind
and
spirit
,
for
so
will
God
be
worshipped
,
John
4.23
.
And
so
Chrysostome
and
others
call
this
reasonable
service
,
Spiritualem
cultum
,
spiritual
worship
or
service
,
when
the
mind
and
Spirit
is
offered
up
to
God
.
This
interpretation
is
further
confirmed
out
of
1
Pet.
2.2
.
where
the
Apostle
Peter
calls
the
Word
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
reasonable
,
that
is
,
spiritual
milk
;
and
ver.
5.
The
service
or
sacrifice
of
a
Christian
is
spiritual
,
and
so
it
is
acceptable
unto
God
:
And
't
is
well
observed
by
divers
learned
Interpreters
on
Rom.
12.1
.
that
there
is
a
secret
opposition
between
this
reasonable
service
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
will
worship
,
as
it
is
called
,
Col.
2.23
.
when
men
invent
a
religious
worship
suitable
to
their
own
carnal
humours
and
interests
;
whereas
that
is
the
reasonable
service
of
God
;
which
is
spiritual
and
agreeable
to
his
will
:
This
is
the
true
meaning
of
the
Text
,
and
yet
we
acknowledge
that
the
Christian
worship
(
under
the
new
Testament
administration
)
may
be
truly
said
to
be
a
more
teasonable
service
,
whereof
a
better
reason
may
be
rendered
then
the
sacrifices
of
unreasonable
beasts
under
the
Law
,
and
withal
that
those
Christians
(
who
by
good
advice
and
reason
)
do
the
things
that
are
agreeable
to
the
will
and
command
of
God
are
they
that
offer
up
a
reasonable
service
to
God
.
Fourthly
,
Those
Principles
of
Nature
and
Reason
that
are
left
in
men
,
do
not
enable
them
exactly
and
perfectly
to
perform
natural
and
civil
actions
,
without
the
general
assistance
of
God
,
in
whom
we
live
,
and
move
,
and
have
our
being
:
And
then
as
for
actions
spiritually
and
Evangelically
good
,
man
by
the
power
of
Nature
and
Reason
is
wholly
unable
to
perform
them
,
for
without
Faith
it
is
impossible
to
please
God
.
This
plainly
appears
by
all
those
places
of
Scripture
which
declare
and
set
forth
the
sinfulness
and
corruption
of
every
unregenerate
mans
nature
and
estate
,
and
also
by
those
Texts
which
speak
of
Grace
,
and
Conversion
,
and
Regeneration
,
as
the
sole
work
of
Gods
Almighty
power
,
and
the
effectual
operation
of
his
Spirit
,
which
is
put
forth
and
manifested
in
all
those
that
truly
believe
,
Ephes.
1.19
.
The
natural
man
(
saith
the
Apostle
)
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
to
him
;
neither
can
he
know
them
because
they
are
spiritually
discerned
,
1
Cor.
2.14
.
By
the
natural
man
here
(
as
Calvin
and
others
truly
observe
)
he
meaneth
not
properly
a
man
addicted
to
gross
and
sensual
lusts
,
but
every
man
that
is
endued
only
with
the
Light
of
Nature
and
Reason
,
and
hath
not
the
Spirit
of
Christ
dwelling
in
him
,
yea
,
the
most
rational
improved
natural
man
;
this
is
evident
,
because
the
natural
man
is
opposed
to
the
spiritual
man
,
or
him
that
is
born
of
God
,
and
acted
by
the
Spirit
of
God
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
properly
not
such
a
man
as
is
exceeding
carnal
and
gross
in
sin
and
sensuality
,
but
souly
man
,
an
improved
rational
man
,
or
a
man
made
up
only
of
Reason
;
one
that
doth
ex
colere
animam
,
such
as
Plato
,
Aristotle
,
and
Tully
were
:
It
is
meant
of
every
unregenerate
man
,
who
is
ruled
by
the
Spirit
of
this
World
,
and
the
meer
Principles
of
Nature
and
Reason
,
and
who
cannot
spiritually
discern
and
receive
the
great
mysteries
of
the
Gospel
,
but
is
offended
therewith
:
Nay
,
the
wiser
men
are
in
their
own
imaginations
and
reasonings
,
the
vainer
they
are
,
and
the
more
opposite
to
the
grace
and
simplicity
of
the
Gospel
of
Christ
,
which
stands
not
in
the
wisdom
of
men
,
but
in
the
power
of
God
.
The
other
day
,
saith
Chrysostome
,
I
heard
a
certain
Christian
discoursing
ridiculously
with
a
Greek
,
each
of
them
in
their
discourse
prejudicing
his
own
Cause
,
for
the
Greek
spake
that
which
the
Christian
should
have
said
,
and
the
Christian
spake
that
which
the
Greek
should
have
said
,
for
the
Question
between
them
being
about
Paul
and
Plato
;
the
Greek
endeavoured
to
prove
,
that
Paul
was
rude
and
unlearned
;
but
the
Christian
,
through
his
simplicity
,
would
prove
,
that
Paul
was
far
more
learned
and
eloquent
then
Plato
;
and
so
the
Greek
would
obtain
the
victory
,
if
the
Christian's
Reasons
should
prevail
;
for
if
Paul
were
more
learned
then
Plato
in
humane
Arts
and
Sciences
,
then
might
men
object
,
that
he
overcame
not
the
World
through
Grace
,
but
through
humane
Eloquence
:
Therefore
,
saith
this
Father
,
when
the
Greeks
shall
object
▪
that
the
Apostles
were
rude
and
unlearned
,
simple
obscure
persons
,
of
no
great
reason
nor
parts
,
let
us
freely
acknowledge
it
as
the
truth
,
for
this
is
not
their
reproach
,
but
their
glory
,
that
being
such
they
yet
overcame
the
Learned
men
,
the
Wise
men
,
the
Philosophers
,
the
Rhetoricians
,
the
Orators
,
the
Princes
,
and
all
the
World
;
for
when
any
thing
is
done
above
the
power
of
Nature
,
this
doth
exceedingly
set
forth
and
magnifie
the
Grace
of
God
.
Fifthly
,
A
Christian
should
so
far
deny
his
natural
Reason
and
Wisdom
in
things
spiritual
,
that
his
assent
to
the
Truths
and
Mysteries
of
the
Gospel
may
be
the
assent
of
Faith
,
as
to
a
divine
Testimony
,
and
not
the
assent
of
meer
Reason
:
The
immediate
ground
of
this
assent
should
not
be
the
self-evidence
of
the
thing
testified
in
the
Scripture
to
mans
reason
,
but
the
divine
authority
of
God
testifying
.
That
which
is
the
formal
object
of
Faith
,
as
the
Schools
speak
,
is
the
first
truth
,
or
God
himself
revealing
his
mind
to
us
.
Suppose
a
truth
taught
in
the
Scripture
be
likewise
demonstrated
to
my
reason
by
Philosophical
Arguments
,
as
namely
,
That
God
created
and
governs
the
World
,
and
that
the
Soul
of
man
is
immortal
,
my
assent
to
these
Truths
is
so
far
the
assent
of
divine
Faith
,
as
it
is
grounded
and
bottom'd
upon
the
authority
of
a
divine
Testimony
.
As
for
that
assent
which
is
meerly
grounded
upon
Philosophical
reason
and
demonstration
,
it
is
not
divine
Faith
,
but
only
humane
Faith
and
Reason
.
Sixthly
,
Our
Reason
is
so
imperfect
,
so
defective
,
so
apt
to
mistake
in
divine
and
spiritual
matters
,
that
we
must
not
make
our
apprehensions
(
though
under
pretence
of
Reason
)
the
rule
of
what
we
will
receive
for
the
Word
and
revealed
Will
of
God
,
and
what
we
will
reject
;
but
what
the
Scripture
holds
forth
must
be
the
rule
of
our
apprehensions
,
though
we
cannot
comprehend
the
same
by
our
weak
depraved
reason
and
understanding
:
otherwise
we
subject
the
authority
of
Gods
Truth
to
our
own
weak
shallow
apprehensions
,
and
believe
him
not
because
he
hath
said
it
,
but
because
we
by
our
reason
can
comprehend
it
,
and
this
is
dangerous
and
destructive
to
the
faith
of
a
Christian
,
for
the
Scriptures
do
reveal
those
things
that
are
above
our
reason
.
What
reason
of
Men
or
Angels
could
ever
have
thought
of
such
a
thing
as
the
three
Divine
Persons
of
the
Godhead
,
the
personal
union
of
God
and
Man
in
the
Mediator
,
the
imputation
of
Adam's
sin
to
his
Posterity
,
and
the
imputation
of
the
glorious
Righteousness
of
Christ
to
poor
Sinners
for
their
justification
?
Without
all
controversie
great
is
the
mystery
of
godliness
,
1
Tim.
3.16
.
But
what
great
mystery
is
there
in
it
,
if
we
by
our
shallow
reason
can
comprehend
it
?
We
must
pray
for
Grace
,
saith
Mr.
Fox
[
(y)
](B09989-e50930-b)
(y)
In
his
Preface
to
Luther
on
the
Galatians
.
the
Author
of
the
Book
of
Martyrs
,
that
we
may
rightly
understand
the
Gospel
:
So
strange
is
this
Doctrine
to
carnal
Reason
,
so
contrary
to
the
World
,
so
many
enemies
it
hath
,
that
except
the
Spirit
of
God
from
above
do
powerfully
reveal
it
,
Learning
cannot
reach
it
,
Wisdom
is
offended
,
Nature
is
astonished
,
Devils
and
Men
do
oppose
and
persecute
it
;
briefly
,
as
there
is
no
way
to
life
so
easie
,
so
there
is
none
so
hard
;
easie
to
whom
it
is
given
from
above
,
hard
to
carnal
Sense
and
Reason
not
yet
inspired
.
And
Luther
himself
in
his
Commentary
on
the
Galatians
hath
many
notable
sayings
touching
Faith
and
Reason
;
In
this
case
of
believing
the
Gospel
(
saith
he
)
we
must
silence
Reason
which
is
an
enemy
to
Faith
,
which
also
in
temptations
of
sin
and
death
leaneth
not
to
the
righteousness
of
Faith
,
for
thereof
it
is
utterly
ignorant
,
but
to
her
own
righteousness
.
Now
as
soon
as
the
Law
and
Reason
joyn
together
,
Faith
loseth
her
Virginity
,
for
nothing
fighteth
more
strongly
against
Faith
then
the
Law
and
Reason
:
The
Gospel
leadeth
us
beyond
and
above
the
light
of
the
Law
and
Reason
into
the
deep
secrets
of
Faith
,
where
the
Law
and
Reason
have
nothing
to
do
.
Again
,
If
ye
will
believe
Reason
,
Reason
will
tell
you
,
that
such
things
as
God
hath
promised
are
impossible
,
foolish
,
weak
,
absurd
things
:
What
more
absurd
,
foolish
,
and
impossible
,
then
that
Abraham
should
have
a
Son
in
his
old
age
of
the
barren
and
dead
Body
of
Sarah
?
But
now
Faith
killeth
Reason
,
and
slayeth
that
Beast
which
the
whole
World
and
all
Creatures
cannot
kill
.
Thus
Abraham
killed
it
by
Faith
in
the
Word
of
God
,
which
promised
him
a
Son
:
To
this
word
Reason
yielded
not
straitway
,
but
fought
against
Faith
in
him
,
judging
it
to
be
an
absurd
impossible
thing
;
but
Faith
wrestled
with
Reason
,
and
at
length
got
the
victory
:
Abraham
killed
and
sacrificed
Reason
,
that
most
pestilent
enemy
of
God
,
and
so
must
all
the
godly
do
.
There
are
many
things
in
Scripture
that
are
quite
cross
and
contrary
to
the
apprehensions
of
corrupt
Reason
,
and
't
is
the
great
work
of
the
Spirit
of
God
to
subdue
and
captivate
our
Reason
to
the
authority
of
the
Word
of
God
,
and
the
obedience
of
Faith
.
The
weapons
of
our
warfare
(
saith
the
Apostle
,
2
Cor.
10.4
,
5.
)
are
mighty
through
God
for
the
pulling
down
of
strong
holds
,
casting
down
reasonings
,
and
every
high
thing
that
exalteth
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
:
Those
strong
holds
that
stand
out
against
the
Gospel
are
especially
two
,
namely
,
the
greatness
and
power
of
worldly
Princes
and
Rulers
;
and
also
the
reasonings
and
argumentations
of
the
learned
Orators
and
Philosophers
;
both
these
must
be
subdued
and
captivated
to
the
obedience
of
Faith
.
Men
must
be
led
away
like
Captives
(
saith
Judicious
Calvin
on
the
Text
)
from
their
own
Reason
and
Will
:
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reasonings
,
is
very
emphatical
.
Quo
vocabulo
[
(z)
](B09989-e51120-b)
(z)
Estius
in
2
Cor.
10.4
,
5.
significantur
non
qualescunque
cogitationes
sed
quae
fiunt
ratiocinando
&
disceptando
dum
adhibito
judicio
rationis
animus
examinat
aliquid
&
de
eo
pronuntiat
,
sit
ne
verum
an
falsum
,
bonum
an
malum
.
Here
we
may
see
plainly
,
that
our
Reason
must
be
conquered
and
captivated
to
the
obedience
of
the
Gospel
,
or
else
there
can
be
no
true
Faith
:
Indeed
Reason
and
Faith
may
well
walk
together
,
provided
that
Reason
give
Faith
the
upper-hand
.
We
must
not
say
(
they
are
the
words
of
a
noble
Writer
,
who
makes
great
use
of
Reason
to
prove
the
truth
of
the
Christian
Religion
)
[
(a)
](B09989-e51150-b)
(a)
Morney
de
veritat
.
Christi
.
Religio
.
That
because
Reason
doth
not
comprehend
this
or
that
point
of
Religion
,
therefore
we
we
should
not
believe
it
,
for
this
were
a
measuring
of
Faith
by
Reason
,
whereas
we
ought
to
believe
the
Mysteries
of
God
that
are
beyond
our
Reason
.
To
believe
on
God
through
Christ
,
what
is
it
else
but
to
submit
our
reason
and
understanding
to
God
?
And
thus
our
Reason
must
be
a
servant
to
Faith
,
and
must
stoop
to
the
power
of
Faith
;
Faith
must
not
be
abased
and
stoop
to
the
measure
of
Reason
.
Now
when
and
wherein
humane
Reason
and
Knowledge
is
perverted
and
abused
,
and
so
comes
to
be
prejudicial
and
dangerous
,
shall
be
here
briefly
represented
in
a
ew
particulars
,
and
so
we
will
shut
up
this
discourse
of
the
right
use
and
abuse
of
Reason
.
[
*
](B09989-e51180-b)
*
How
and
wherein
humane
Reason
is
abused
and
perverted
.
First
,
It
is
then
dangerous
and
destructive
to
the
divine
Purity
of
the
Christian
Religion
,
when
the
Opinions
and
Sentiments
of
some
Learned
Philosophers
and
Rationalists
,
that
are
contrary
to
the
Doctrine
of
the
Gospel
,
are
imposed
upon
us
as
true
,
as
namely
,
the
Worlds
Eternity
,
the
Stoical
Fate
,
Purgatory
after
this
life
,
the
denial
of
the
Resurrection
of
the
Body
,
worshipping
of
Angels
,
and
the
like
,
having
a
shew
of
Reason
,
Wisdom
,
and
Humility
,
Col.
2
18
,
23.
Secondly
,
When
those
Principles
of
Nature
and
Philosophy
,
which
are
true
in
an
ordinary
way
,
are
perverted
and
abused
to
the
rejecting
of
those
Gospel-truths
that
are
above
Nature
:
These
Maxims
and
Positions
of
Philosophers
,
That
of
nothing
nothing
can
be
made
:
That
of
privation
to
a
habit
there
is
no
regression
:
That
a
Virgin
cannot
conceive
;
though
they
are
naturally
and
Physically
true
,
yet
in
Divinity
and
Christianity
they
ought
not
to
be
admitted
:
God
created
the
World
of
nothing
;
our
blessed
Saviour
without
the
help
of
Man
was
born
of
a
Virgin
(
as
the
Scripture
assures
us
)
God
calleth
the
things
that
are
not
,
as
if
they
were
,
Rom.
4.17
.
These
bodies
of
ours
,
after
they
are
resolved
into
dust
,
shall
be
raised
up
again
and
made
like
to
the
glorious
Body
of
Christ
,
according
to
the
working
of
God
,
whereby
he
is
able
even
to
subdue
all
things
to
himself
,
Phil.
3.21
.
Here
Faith
in
Gods
Omnipotency
must
be
exercised
,
and
Reason
must
give
way
to
Faith
.
Indeed
mans
Reason
,
as
now
it
stands
,
is
so
far
from
taking
the
just
measure
of
Faith
(
which
transcendeth
natural
Strength
and
Reason
)
that
it
cannot
so
much
as
take
the
just
and
full
measure
of
Nature
,
nor
of
the
least
of
Gods
Creatures
,
in
regard
of
that
ignorance
and
darkness
that
is
in
every
one
of
us
;
and
therefore
it
is
a
great
error
to
believe
no
further
then
Reason
can
measure
and
comprehend
:
For
what
a
great
way
doth
the
truth
of
spiritual
and
divine
things
extend
beyond
our
Reason
?
And
even
Reason
it self
will
lead
us
to
this
Point
,
namely
,
That
we
should
believe
beyond
Reason
,
I
mean
,
those
things
which
no
meer
natural
understanding
or
capacity
can
reach
or
attain
to
;
and
that
when
these
things
are
revealed
by
God
to
men
,
which
Reason
could
never
have
comprehended
(
no
not
even
when
it
was
at
the
best
)
the
same
Reason
which
could
never
have
found
them
out
,
makes
us
to
allow
of
them
;
it
being
reasonable
and
fit
for
us
to
believe
whatsoever
God
hath
revealed
to
be
true
:
And
herein
Reason
teacheth
us
that
which
she
her self
neither
knew
nor
believed
,
namely
,
by
leading
us
to
the
most
infallible
Teacher
,
whom
we
ought
to
hear
and
believe
.
Thirdly
,
It
is
then
dangerous
when
a
Christian
boasts
of
his
humane
Reason
and
Knowledge
,
and
is
elated
and
puffed
up
therewith
,
undervaluing
and
slighting
all
others
,
as
if
their
Reason
and
Knowledge
were
not
comparable
to
his
;
and
so
it
becomes
a
vain
windy
thing
.
Knowledge
(
saith
the
Apostle
,
1
Cor.
8.1
.
)
puffeth
up
,
but
love
edifieth
.
Vain
man
would
be
wise
(
as
it
is
in
Job
11.12
.
)
though
he
be
born
like
a
wild
Asses
Colt
.
In
the
Hebrew
there
is
an
elegant
Paranomosia
,
Vain
man
,
or
as
the
word
may
be
rendered
,
hollow
or
empty
man
,
though
he
be
foolish
and
ignorant
,
would
seem
to
be
wise
and
rational
if
he
knew
how
.
Doubtless
God
will
curse
and
blast
that
profane
wit
and
knowledge
which
despiseth
the
simplicity
of
Christs
Gospel
,
and
will
not
captivate
it self
to
the
obedience
of
Faith
.
Fourthly
,
When
the
reasonings
or
rational
argumentations
of
men
are
unseasonably
and
excessively
used
in
divine
things
(
the
nature
of
the
matter
not
requiring
it
)
then
are
such
reasonings
dangerous
.
Hence
some
of
the
Fathers
are
justly
censured
(
and
the
Schoolmen
much
more
)
for
mixing
and
adulterating
the
Truths
of
the
Gospel
with
the
Reasons
of
Philosophers
,
which
are
no
better
then
Paralogisms
and
Impostures
,
if
mixed
with
and
added
to
the
pure
Word
of
God
,
and
the
great
and
glorious
Mysteries
of
Christ
.
Fifthly
,
Then
do
men
abuse
their
humane
Reason
and
Knowledge
,
when
they
use
needless
subtilties
,
quirks
,
and
quidditties
in
debating
the
great
Truths
of
the
Gospel
,
which
should
rather
be
humbly
believed
,
admired
,
and
adored
,
then
subtilly
disputed
.
Even
amongst
the
Heathens
themselves
,
and
in
all
Religions
,
they
have
had
some
sacred
Mysteries
and
Secrets
that
were
to
be
adored
,
and
not
curiously
pried
into
,
and
disputed
by
the
subtil
reasonings
of
men
;
and
whoever
did
profanely
dispute
thereof
were
severely
punished
.
Sixthly
,
and
Lastly
,
Mans
Reason
is
abused
and
perverted
,
and
proves
to
be
of
dangerous
consequence
when
it
is
made
,
not
only
an
Instrument
,
but
a
Judge
,
in
matters
of
Faith
;
some
there
are
that
seem
to
depress
Reason
too
much
;
but
on
the
other
side
the
Socinians
exalt
it
too
high
,
for
they
make
it
not
only
an
Instrument
,
but
a
Judge
,
and
thereupon
reject
and
contemn
the
greatest
mysteries
of
the
Christian
Religion
,
because
they
cannot
fathom
and
comprehend
them
by
their
Reason
.
'T
is
true
there
are
some
that
say
,
Religio
est
summa
ratio
,
and
there
are
great
learned
Men
that
have
endeavoured
to
prove
the
truth
of
the
Christian
Religion
by
the
Light
of
Reason
;
and
certainly
if
we
can
by
Reason
prove
that
there
is
any
Religion
at
all
,
we
may
by
the
same
reason
prove
the
truth
and
excellency
of
the
Christian
Religion
(
as
I
have
shewed
in
this
Treatise
)
but
yet
mans
Reason
is
but
a
weak
,
glimmering
,
uncertain
thing
in
comparison
of
Faith
.
Ratio
recta
est
ratio
lumine
Spiritus
sancti
directa
.
Nor
must
we
confound
the
Instrument
and
the
Judge
.
Holy
Truths
,
Scripture
Truths
and
Mysteries
they
are
divine
and
supernatural
,
though
hammered
out
and
improved
by
Reason
:
As
the
Smith
that
takes
Golden
plate
and
beats
it
into
what
shape
he
pleaseth
,
his
Hammer
doth
not
make
it
to
be
Gold
,
for
so
it
was
before
,
but
only
Gold
of
such
a
shape
;
so
Reason
doth
not
make
a
Truth
divine
,
or
add
any
thing
to
the
divine
authority
of
it
,
but
only
holds
it
forth
and
declares
it
in
such
a
way
or
method
.
It
is
with
Faith
and
Reason
(
saith
a
Learned
man
)
as
with
the
mould
that
is
at
the
root
of
a
barren
fruitless
tree
,
take
the
mould
out
and
throw
in
dung
or
other
compost
,
and
then
put
the
mould
in
again
,
and
it
will
much
help
the
tree
which
hindered
it
before
;
thus
lay
aside
Reason
at
first
,
and
receive
the
Truth
of
God
by
Faith
,
and
afterward
improve
Faith
by
Reason
,
and
so
it
will
be
of
excellent
use
to
a
Christian
.
Divine
Truths
are
not
founded
on
Reason
,
but
on
the
Authority
of
God
in
the
Scriptures
;
yet
Reason
may
help
to
bear
them
up
,
as
you
see
the
Elm
or
Wall
bear
up
the
Vine
,
but
the
Elm
or
Wall
doth
not
bring
forth
the
fruit
,
only
the
Vine
doth
that
.
As
long
therefore
as
the
Light
of
Nature
and
Reason
is
not
the
Rule
,
but
ruled
and
squared
by
the
Word
of
God
(
as
it
ought
to
be
)
there
is
no
danger
;
but
when
mans
Reason
is
made
the
Rule
,
and
divine
Mysteries
are
vassaliz'd
and
subjected
thereunto
,
this
must
needs
be
preposterous
and
dangerous
;
and
therefore
to
be
abhorr'd
and
avoided
by
all
sober
Christians
,
whose
Faith
should
not
stand
in
humane
Wisdom
and
Reason
,
but
in
the
Demonstration
and
Power
of
the
Spirit
of
God
.
FINIS
.