The judgment of non-conformists of the interest of reason in matters of religion in which it is proved against make-bates, that both conformists, and non-conformists, and all parties of true Protestants are herein really agreed, though unskilful speakers differ in words. Baxter, Richard, 1615-1691. 1676 Approx. 54 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A26946 Wing B1293 ESTC R1374 12626698 ocm 12626698 64664 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26946) Transcribed from: (Early English Books Online ; image set 64664) Images scanned from microfilm: (Early English books, 1641-1700 ; 344:2) The judgment of non-conformists of the interest of reason in matters of religion in which it is proved against make-bates, that both conformists, and non-conformists, and all parties of true Protestants are herein really agreed, though unskilful speakers differ in words. Baxter, Richard, 1615-1691. [3], 21 p. [s.n.], London : 1676. Written by Richard Baxter. Cf. Halkett & Laing (2nd ed.). Errata: p. 21. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. 2005-07 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-12 Elspeth Healey Sampled and proofread 2005-12 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE JUDGMENT OF Non-conformists , OF THE INTEREST OF REASON , IN MATTERS OF RELIGION . IN WHICH It is proved against Make-bates , that both Conformists , and Non-conformists , and all Parties of true Protestants are herein really agreed , though unskilful Speakers differ in Words . LONDON , Printed in the Year , 1676. AMong the other Church-troubling Controversies of these times , we find it is one , and not the least , How far Mans Reason hath to do in matters of Religion : And deep accusations we find brought against each other on this account ; some suspecting others of Socinianisme , as over-magnifying Reason , and others insimulating such as they seem to differ from , as guilty of making Religion seem unreasonable ; and some ( who go over the Hedge where it is low ) do lay this charge of unreasonableness , in special , on the Non-conformists . We , who do verily believe that this scandalous Contention ariseth from Mens unskilfulness in the Art of framing , and expressing the notions of that same matter which they commonly hold , and that really not only Conformists , and Non-conformists , but also all Protestant Parties are herein of one mind , though some think otherwise , who neither understand their Brethren , nor are understood themselves , do therefore take it , as Peacemakers , to be our duty to give our Reasons of this our Judgement , that if it may be the Preachers of Truth , and Peace may not tempt the People into unchristian disaffection , by perswading them that we so widely differ , when really we are all , or generally agreed . Qu. Whether understanding Charity can see any real difference between Conformists , and Non-conformists , or any other Partiss of true Protestants , about the interest and use of Reason in Religion ; that is , about Gods Doctrine of Faith , and his Laws for Mens Desires , and their Practice , Neg. For the due handling of this , it is requisite that we first explain our words , and then truly state the Question , and then prove the Negative ; and lastly , add some applicatory Consectaries . I. By [ understanding Charity ] we mean [ a Person indued with Understanding , and Charity so far as he useth them in this Judgement . By [ a Real difference ] we mean not real misunderstanding of one another , or real contending about words ; but a difference in Judgement about the very matter of Doctrine it self , when intelligibly opened , and each Party is understood . By [ Religion ] we mean only that which is truly Divine , and not about what Man may superadd , ( though on the by we may speak somewhat of that ; ) and as the Church hath ever summed it up in the Sacramental Covenant , and explained the parts of it according to the three summaries , the Creed , Lords Prayer , and Christian Decalogue , so do we here mean. 1. The Articles of Faith. 2. The matter of Holy Love , or Desire . 3. And of Practice . By [ Conformists , and Non-conformists ] we mean qua tales , whether this be any part of the Controversies which denominate them ; And ex abundante even Qui tales , whether they that are Meerly Non-conformists , differ from the Conformists herein , the question not extending to Quakers , Seekers , Papists , Antinomians , or any such Sect which are more than Meer Non-conformists . By [ Protestants ] we mean those that make Christianity as delivered in the Scriptures , their Religion , protesting against the Corruptions , and Additions of Popery ; who are now commonly known by that Name , and distinguished unhappily by their By-opinions , into Lutherans , Calvinists , and other Names . 1. We deny not that all Protestants differ greatly from the Socinians , who reject the Doctrine of the Trinity , though found in Scripture , because they think that it is against Reason , ( though in that they err . ) 2. We deny not that Protestants herein differ from Enthusiasts , or true Fanaticks , who pretend Revelations which Reason cannot prove to be what they pretend them to be , and are contrary to true Reason , and Scripture it self ; and who think that the secret impulses of their diseased Phantasies , and Passions , are such motions of Gods Spirit as Reason must give place to . 3. We deny not but Protestants differ from the great Fanaticisme of Popery ; which both buildeth Faith , and exerciseth Religion upon the most stupendious Fiction of Miracles , against Reason , and Common sense , that ever ( to our knowledge ) was entertained by any Sect , or Heresie in the World , viz. 1. In their holding that a Pope , and his Council ( called General ) are the Infallible Judges of the Churches Faith , from whose Authority it must be received , though the Pope should be himself an ignorant Lad , or a Heretick , and most of the Bishops in Council should not before understand the matter which they vote for : As if God by Miracles taught the ignorant , and erroneous to vote contrary to their former Opinions , or above their understanding ; and their miraculous Enthusiasm , and Infallibility were the Foundation of the Common Faith. As if God would enable a Pope , and Council that understood not Greek , or Hebrew , Infallibly to Translate the Bible out of Greek , and Hebrew into their Native Tongues . 2. And they pretend that all the Priests in their Church ( perhaps many score thousands ) can work Miracles at their pleasure , and do so in every Mass which they Celebrate , even to the making Bread to be no Bread , and Wine to be no Wine , nor any sensible Substance ; and all the Sences of the World , that see , tast , touch them to be utterly deceived ; which is farr greater Miracle-working than ever Christ , or his Apostles wrought ! And to the Belief of this , and this renunciation of all common Sense , all Christians on pain of damnation must submit ; and Princes must exterminate those that will not , or else their Dominions must be given to another by the Pope . We say not that Protestants do either exalt Reason as the Socinians , or renounce it as either of these two Sects of true Fanaticks . By [ Judging ] we mean , 1. Discerning our selves . 2. Proving to others . By [ Reason ] We mean , I Ex parte objecti ; such evidence of Truth which humane Reason may discern . This is three-fold , I. Evidence of the Thing it self , which is either , 1. Sensible Evidence , as the very thing is objected to the Senses , and so as Sensate represented to the Intellect . 2. Evidence immediately intelligible , by which the thing it self is objected to the Intuition of the Mind ; so some say , with Ockam , that the Intellect knoweth its own Acts , and Spirits , see Spirits . II. Evidence of the Medium , from whence , by Reason , we may inferr the Verity of the Thing . And this is , 1. Of an ordinary Natural Medium , ( as a Natural Cause is known by the Effects , and the Effects by the Cause : e. g. There is a Sun , ergo there is Motion , Light , and Heat : ] or [ There is Motion , Light , and Heat ; ergo there is Fire . ] 2. Or of a Supernatural Medium , such as is Divine Revelation by Vision , Inspiration , miraculous Attestation . III. There is Evidence of Consequence , that the Conclusion certainly followeth the Premises . Of Reason , in these Senses we may have occasion to speak . II. Ex parte subjecti vel Agentis ; And so Reason is taken , 1. For the reasoning Faculty . 2. For the mental Exercise , or Act in the actual Reasoning of the Mind . 3. For a Habit of Facility , and Promptitude in Reasoning . 4. For expressive Reasoning by argumentation , or discourse , by Word , or Writing . The reasoning Faculty is considered in Man , I. As in statu informato vel instituto . II. In statu def●●mato seu destituto . III. As in statu reformato seu restituto . In the state of Created Integrity , the state of lapsed Pravity ; and the state of Sanctification , or Recovery . I. In the state of Nature , or Innocency , Mans Reason was , 1. Sound in Faculty , before its Acts. 2. Acted by degrees as Objects were presented to him : And so as Christ himself increased in Wisdome , as to Acts , or Exercise ( for his Infant state was not capable of such Action as his Adult ) so did Adam . 3. Habitually more prompt to Act upon such Acting . II. In the state of Sin , Reason was ( and still is in the unregenerate , ) 1. Privatively blind , or undisposed to the right , and saving discerning of things Spiritual , Holy , and Heavenly ; partly through its own corruption , and partly by the Wills unhappy inclination , which is the exercitij principium : And also disposed ( by both ) to false judging , especially to practical errour . 2. It is actually ignorant , and erroneous , and prejudiced against saving Faith , and spiritual Good , and holy Practice . 3. It is by Custome in such sinful Acts , habitually more , and more depraved , in its Privative , and Positive Disposition . III. Reason repaired is Illuminated by Gods Word and Spirit to , 1. Common . 2. Special saving . 3. Special extraordinary Operations . 1. The Common are , 1. That Light , or Common Knowledge and Belief , which is preparatory to saving Light. 2. That Light of edifying benefits , by which Men are made useful to others . 2. The Light of special saving Grace is , 1. Initial in Vocation for the first saving Faith , and Repentance . 2. Increased in Sanctification , by such a degree as kindleth in the Soul predominant Love. 3. More increased in Growth unto the end . All this is considered , 1. In the first Disposition . 2. In the Exercise . 3. In the Habit. 3. The Extraordinary Illuminations are , by Prophetical Inspiration , Visions , and Gifts of Infallibility proper to some few . The perfection of all in Glory we may pretermit . These things premised , the Question is not whether Socinians , Papists , Antinomians , Quakers , &c. differ from us ? nor whether any odd Person , or Persons , called Protestants , have Ignorace enough to entangle them in an error in this Point ? nor whether any hasty Judges , that are not skilled in discussing the ambiguity of words , or for want of well digested Studies , can neither understand others , nor speak distinctly , and intelligibly themselves ; or in uncharitable Factious , passionate humour , are disposed to misunderstand their Brethren , or to put a sinister Interpretation on their words ; we say , it is not whether such ignorant contenders do think that Men differ farther than they do ? nor whether any have used unmeet expressions justly blameable ? nor whether there are any that Write against , or accuse each other on this account , and would make the World believe that we are of contrary minds ? nor is it whether our Reasons really differ about the sense of some Texts of Scripture , or Points of Religion ? nor is it whether Protestants differ about the extent of Humane Authority , and the Obligation of their Wills , or Canons . But the sense of the Question is , Whether it be a distance between Conformists and Non-conformists , Lutherans and Calvinists , or any other by-named Parties of Protestants ; whether , and how farr we must have , or give Reason for all our Religion , or Exercise Reason in discerning it ; and in propagating , and defending it by Proof . And we shall prove the Negative , I. By those Confessions of the several Churches , and Parties , which notifie their Judgements . In all the Corpus Confessionum there is no Article on this Subject which is not commonly consented to by the rest of the Protestant Churches . And as for the Conformists , and Non-conformists , they consent to Subscribe to all the same Doctrinal Articles of the Church of England , ( though they differ about some other Subscriptions , Declarations , Covenants , or Promises of Conformity ; and some Oaths , and Modes of Discipline , and Worship . ) Besides that , we all Subscribe to the same Creed , and the same Canonical Scriptures . And either the Point about the Interest of Reason in Religion is in the Creed , Bible , or Articles of Religion , or not . If not , it is no part of our Religion , nor necessary . If it be , then we Subscribe our agreement in it . There is no Profession , no Writing of either Party , Conformists , or Non-conformists , ( Consented to by the Party ) which signifies any disagreement in this Point , or contradiction of what both sides consent in . Let them that will prove a difference , cite any such Book , or Profession of either Party , if they can . We deny not but some Non-conformists , and Conformists did cast out their suspitions of two very Learned rational Men , Mr. Hales , and Mr. Chillingworth , as if they had favoured Socinianisme , because they so much used , and Ascribed to Reason , in Judging of matters of Religion ; And Knot the Jesuite would have Chillingworth therefore taken to be a Socinian . But it was but particular Men , and not a Party that was suspected : and it was but particular Men that did suspect them : Dr. Heylins aspersion of Mr. Hales , was not the Churches Judgement : And in all Parties there will be some suspicious uncharitable Men , and some that will speak evil of what they understand not ; and take it as a neer way to get the reputation of being Wise , and Orthodox , by accusing others of Ignorance , and error , than by long , and diligent well ordered Studies . Object . 1. But though they all Subscribe the same Bible , and Articles ; they all understand them not alike . Ans . 1. No , nor any two Persons in the World ; It is as probable that any two Men have spoken none but the very same words , as that they have had none but the very same thoughts . 2. Let any difference be shown , as to the Point in question , And such as is not equally managed by Conformists against Conformists , as by them against any particular Non-conformists . Object . 2. You agree not whether the Reason of the Rulers , or Bishops may make , and impose any Form of Churches , National , Patriarchal , or Provincial , which Christ never made ; or any new Offices , or Ceremonies of Worship . Ans . 1. This is nothing to the Point in question , but of another thing . 2. We are all agreed that circa sacra there are many undetermined Particulars , and Circumstances , which some call Ceremonies ; for which , Scripture giveth only a general Command , and Rule , ( as , Let all be done decently , in order , to edification , in Unity , &c. ) which humane Reason ( in Rulers where it is their part , and in Consenters where it is left to consent ) may , and must determine : And that they that have Power de rebus extrinsecis circa sacra , may make humane Offices for such humane Works , ( as Door-keepers , Church-wardens , Magistrates , to keep Church-peace , and Order , &c. ) And if they will call any Lawful Assemblies of Pastors , or orderly Associations , by the Name of ( humane ) Churches , so they will but distinguish them from Churches of proper Divine Institution , and take away none of those Rights from such as Christ hath given them in Scripture ; we know no Party of Protestants that differ de re against them , though many wish that the Name [ Churches ] were not made common to those of Divine , and of Humane Institution , lest it obscure the great difference of the things named ; and lest , as in the Papacie , Societies and Matters of Divine Institution should be thought to stand in a direct Subordination to those of Humane Institution ; and the Churches which Christ hath Instituted should be thought to be but as Parishes to a County , Streets , or Houses to a City , Cities to a Kingdom , meer similar parts of the Churches of Mans making ; which conceit is the strength of the whole Roman Kingdom , called a Church . Object . 3. But some say that only the Spirit can assure us that the Scriptures are the Word of God. Ans . So we say all ; not excluding , but including the Means and Evidence , and Use of Reason , That is , 1. The Spirit in Christ , and his Apostles , and Prophets hath Imprinted Gods Image of Power , Wisdome , and Love on the Sacred Scriptures ; which is their intrinsick Evidence . 2. And the same Spirit by that Word doth Powerfully , Wisely , and Gratiously Imprint an answerable Image on our Hearts . 3. And he helpeth us by this effect , and impulse , to discern that it is Gods Word that did it ; And giveth us ( as the new born Babe to his Milk ) a discerning of , and Appetite to this holy Word , as Connatural , or suitable to our Souls : The Spirit giveth us such Reasons for our Religion , as else we should not have ; and also helpeth our Reason actually to understand it ; and also maketh us Habitually more Rational herein . And do not all agree in this ? Object . 4. But some say that the Scripture is known propria luce . Ans . So say all , but not by that alone : Reason must discern the Divinity of Scripture partly by the evident Impulses of Divinity which are in it , which are its proper Light ; and partly by extrinsick attestations , in the due use of the means which God hath appointed Reason to make use of , II. Our second Proof of our Common Agreement shall be by an Induction of the particular Points which we are all agreed in , where if the enumeration be sufficient , our Proof will be clear . And if we seem to over-do , in naming more than needs ; it is to avoid the charge of an insufficient enumeration . 1. We are all agreed that all true Religion , objectively taken , is the effect of Gods Wisdome ; and , subjectively taken , also is the Gift of the Father of Lights . 2. We are agreed , that as Gods Wisdome is the first efficient , so the Impress of Divine Wisdome , by which it is eminently wise and reasonable , is its very Constitutive Cause ; its Form , and the proper Light , by which it is to be known . 3. We are agreed that objective Religion is to be received by Mans Reasonable Intellect , and is , when so received , the light and guide , the advancement and perfecting of our Reason . And the most Religious , are the most truly , and nobly rational . 4. We are agreed that it hath Intelligible evidence , which sheweth it to be of God , and true . And that Mans Reason must by discerning this evidence , know its Divinity and truth . Seeing nothing is an Object of the Intellect , but by Intelligible evidence ; as nothing is an Object of sight , but Light ; and things by Light , made visible . 5. And as our own receiving it , is by receiving the said evidence , and knowing its Divinity , and truth thereby ; so our Teaching it to others , and proving it against Gain-sayers by defence , must be by our manifesting the same evidence . 6. The Reason , or Intellect of Man in Innocency , was apt to understand both the natural , and supernatural manifestations of Gods governing Will , and so to be Actively Religious , and to increase herein by exercise , and Divine help . 7. The Reason of fallen Man before gratious Illumination , is still the same essentially in the Faculty ; but is dispositively depraved ( called Blindness ) disposed to Judge carnally , falsly , and malignantly of things spiritual , and holy ; and undisposed to discern , savingly , the truth , and goodness of Religion . 8. There are found in all Man-kind , at Age , some Natural notices , which are an advantage to the Reception of Religion , and make Men more capable of it , than otherwise they would be : And Grace giveth Men usually a common sort of external , aad internal Light , which is preparatory to that which is specially saving . 9. The Christian Religion consisting of things partly naturally , and partly supernaturally revealed ; the natural part of it hath its natural evidence ( either Rei ipsius , or Medij naturalis , ) by which , without supernatural Revelation , it may be known ; but is not without Gods illuminating Grace , effectually , and savingly known . 10. The natural part of Revelation , or objective Religion is in order of Time before the supernatural part ; and natural evidence and Religion is more common than supernatural : We are Men before we are Christians in order of Nature at least . 11. There is no Contradiction between the natural , and supernatural Revelation , or parts of Religion ; for God contradicteth not himself . He therefore that thinketh that he findeth a Contradiction , is deceived ; and must Correct the error of his own understanding , and not accuse the Word of God. 12. Things equally true are not equally evident , and revealed , and sure to us : some things in Nature are much clearer than others ; and some parts of Scripture farr more intelligible than some others , and so more evident to us . 13. Ceteris paribus , things sensible , and the Common Natural notices have greater evidence to us ; and are of easier belief than Prophetical Revelations : But some supernatural Revelations have extrinsecally , and intrinsecally , more ascertaining evidence than many Natural Revelations , or Verities ; no small Number of these are very obscure . 14. When the Understanding once discerneth a thing to be a Divine Revelation , it hath therein a certain Medium , from which it may infer the thing revealed to be true : All known Divine Revelations are so far ascertaining , as they are known ; For God cannot Lye : Divine Veracity is the formal Object of Divine Belief . 15. If we doubt of the evidence of any Revelation , Natural , or Supernatural , whether it be indeed Divine ; we must hold that with the strongest affiance , or belief , which hath the clearest assuring evidence that it is Divine . 16. Prophets , and Inspired Seers had such Internal satisfying evidence , ( whether by Intuition , or abstract Species , or internal Sense ) which no Man can formally , and clearly conceive of , but he that hath it ; But the Reason of others may know it by the effects , and concomitant , or consequent Proofs . 17. Those that heard the Voice , and saw the Miracles of Christ and his Apostles , had sensible evidence thereof : And those at distance of place , or time that saw them not , may have certain infallible evidences of the Historical truth , or report de facto that such things , indeed , were said , and done . 18. There are ( as is aforesaid ) Characters of Divine Authority in Religion , and in the Sacred Scriptures ; which are their Inherent evidence , or propria Lux , even the Impress of Gods Power , Wisdome , and Love. 19. There are evident unimitable effects of the Christian Faith , which prove it to be of God ; even the Spirits sanctifying Work , on Man ; which may , by those that have it not , be partly discerned in the holy Lives of Believers ; especially in the Sanctity of the Church , that it should be holy , in Comparison of the unholy World , ( that is , all sound Believers which are the real spiritual living Church ; ) for , if one Letter might be made without Reason by chance , yet so cannot a Learned Book : And if an individual Christian might by chance be holier than Infidels , yet so could not all true Believers . But he that hath this Sanctification , or Spirit in himself , hath clearer , and more assuring evidence ; and those most that have the greatest degree of holiness : These all have the Witness in themselves . 20. The Spirit of Christ thus sent from him , as his Agent , and Advocate in Mens Souls , is the Author , both of Common preparatory , and of Special saving Illumination , inlightening the Mind to understand the things of God ; and ( as is aforesaid ) giving the sanctified Will a new Relish to them , as congruous and good : And this Knowledge , and Faith objectively , and subjectively is the gift of God , or a Beam from Christ , the Light of the redeemed World. But to some the same Spirit giveth far greater measures of Knowledge and Faith , than to others ; and those are likest to receive most of that Grace , who are most sincere , and diligent in the Study of Gods Word , and the use of all other holy means ; and not the idle , negligent presumers . 21. Neither corrupted , no , nor sound Reason can discern things without Supernatural evidence , which Natural evidence doth not declare : Therefore those that never hear the Gospel cannot know the Misteries of Christianity ( without a Miracle ) though they may know much of God as merciful and just , by his Mercies , and Government of the World. 22. The Spirit is not given to ordinary Christians ( though it be to Prophets ) to bring them , from God , new Doctrines , or Laws ; nor to make any supplements to the Gospel already revealed , as if it was not sufficient in its kind ; nor yet to reveal the matter of Christs Gospel , immediately , to the Intellect , or phantasie within , by way of Inspiration , Visions , or Intuitions , without an external Word , or Revelation ; nor yet to cause them to work Miracles themselves , But he is given to enable , dispose , and help us to understand , believe , love , and practise the Doctrine , and Law , already , by the same Spirit given to the Church , by sanctifying our Power , our Reason , and our Wills , by holy Life , and Light , and Love. And as Christ is the Intercessor without us , by whom we must receive all Mercies from God , and send up all our duties to God ; so his Spirit is the Intercessour within us , on Christs part , as his Advocate , and Witness , pleading his Cause against our unbelief , and other sin , and working all Gods Graces in us ; and on our part , teaching , inclining , and quickening us in all the Prayers , and Praises which we send up to God , in the Name of Christ . Illuminating , and sanctifying , is not making us Prophets , or Apostles ; nor equal to them , as not being called to their Works . 23. We must use our best Reason in diligent Meditation , and Judgement , to search the Works of God in Nature , to know which are the true Canonical Scriptures , to discern true Copies , and Readings where the Copies differ , to expound the Text , to Translate it truly , to discern the Order of sacred Verities that are dispersed through all the Scriptures , to gather them into Catechismes , and Professions of Faith , discerning things more necessary from the less needful , and the more clear from the more obscure ; to Compose our Sermons , Prayers , and Praises of God , according to his Word : To gather just , and certain Inferences from Scripture Assertions : To apply general Rules to particular Cases , in matters of Doctrine , Worship , Discipline , and ordinary Practice , prudently to discern those Duties , which are but generally commanded in the Scripture , and left to be discerned by us , in particular , according to determining Accidents , Circumstances , and Occurrences , which must be considered , and compared . And when Parents , Magistrates , Pastors , Tutors , or Masters , shall so determine of such particulars in the Government of their Inferiours , which belong to their several Relations , or Offices to determine of , according to Gods general Laws , or Rules , Inferiours must obey them in such determinations ; and in so doing , they do obey Gods General Laws , and obey God consequentially , in obeying such Laws of his Officers as he authorizeth them to make . For we are all agreed , that there are some parts of Scripture which contain more necessary Doctrine , than other parts ; and some great Duties of Prime necessity , which are the end of many lower Duties ; and consequently , a Rule to them as means , and as subordinate ; and Actions otherwise Good , become Evil when they cross these great final regulating Duties : such a Canon is the Interest of the New Creature , and Unity therein , as to Circumcision , or Uncircumcision , Gal. 5.6 . and 6.15 . And such a Canon is the Love , Peace , and Concord of Christians , in so much as they have attained , while they seek after more , Phil , 3.16 . such a Canon is Edification ( and order ) as to several Modes of Worship , and Ministerial Acts , and Discipline , 1. Cor. 14.5.12.26 . 2. Cor. 10.8 . and 12.19 . and 13.10 . Eph. 4.16 . And the right ordering of a Christian Conversation doth much consist in discerning by true Reason when circumstantiated Actions are subservient , or cross to these final regulating ( Canonical ) Duties , that we may know whether pro hic & nunc , they are Duties , or Sins ; Because affirmative Precepts bind not , ad semper ( though no Sin must at any time be done ) lesser Duties when inconsistent with the greater ( at that time ) are no Duties , but Sins : And means are no means , when they lose their tendency to the end , or are against it . So did Christ teach Men to difference between Tything Mint , Anise , and Cumine , and the great things of the Law ; and between the least , and the great Commandments ; and to judge of observing the Sabbath Rest , and Conversing with Publicans , and Sinners , by this Rule , I will have mercy and not Sacrifice , Mat. 9.13 . and 12.7 . And to leave our gift at the Altar , and go first and be reconciled to our Brother , and then come and offer our gift , Mat. 5. And to cast first the Beam out of our own Eyes , before we take the Mote out of our Brothers , Mat. 6. Thus to try circumstantiated Actions , by their ends , and greater Canon-duties ; and to try what Accidents do preponderate for the time and place , is the great and hourly Work of Prudent Reason ; and of exceeding great use to our daily innocency , and peace . 24. The more the Understanding of a Christian discerneth the Evidences , and true Reasons of all things in Religion , the far greater advantage his Will hath for the Love of it , and fixed Resolution never to forsake it ; and for seriousness , and constancie in a holy self-denying Life ; and for patience in sufferings , and joyful hopes of Heavenly Glory : for Grace worketh on Man , as Man ; that is , as a Rational free Agent , whose Will must be guided by the light of his Understanding . And he must needs be the lowest and loosest Christian , that hath least Knowledge , and Intellectual apprehension ( explicite , or implicite ) why he is a Christian . 25. It is a great cause of the slight superficial Religion , and weakness of all Grace which abounds among us , that too many taking the Essentials of their Religion too much on the trust of those that educate them , or with whom they live , do labour only to build upward on such an ill-laid Foundation ; when ( as Trees grow downward in the Roots as well as upward ) they should be all their days still growing downward in the confirmation of their Faith , and in the clearer and more orderly discerning of their Fundamentals , and the Evidences of them ; It being an increased sight of Evidence of Truth , intensively , and extensively ( in depth and clearness of perception , as well as material Evidences ) which is indeed the true increase of Knowledge , and Belief : And the ablest Christians should be ( not questioning , but ) as long as they live , growing clearer , and stronger in the Knowledge of God , the Immortality of the Soul , and reality of the future Life , and Misteries of Redemption , and Sanctification ; where holy Reason will find the most necessary , great and fruitful Work. 26. Objective Religion being the thing which Reason must discern , it is as vain to ask , whether Religion , or Reason should be preferred , as to ask whether we should , in seeing , preferr the Eye , or the Light , or the material Objects ; which must all Concur to make one Act ? And they that ask , Whether Reason , and Religion be contray ? must know , 1. That the Faculty of Reason , as such , is no more contrary to Religion , than the visive Faculty to the Light , or Object . 2. That so far as Reason hath any pravity in Disposition or Act , privative , or positive , ignorance or errour in the matters of Religion ; so far it is contrary to Religion . 3. That so far as Reason is sound in Act , and Habit , it is agreeable to Religion . 4. Therefore the worse any Mans Understanding is , the more it is against Religion . And not only the Learnedst , and Wisest ▪ but also the Holiest , and best , having but an imperfect Illumination in this Life , hath still some remnants , in him , of that which is contrary to Religion ; and every Man so far as his blindness , and pravity , is yet uncured . 5. But as to the Objective parts themselves , it is said before , that none of them are contrary : The Common Principles , or Notices of Nature , have nothing contrary to them in the Scripture . There is nothing in the Doctrine of the Trinity , Incarnation , or Resurrection , contrary to any Natural Verity ; nor any thing which true illuminated Reason , by true Divine Revelation , cannot prove . 27. The blessed in Glory , whose Intellects are perfected , will see , for ever , such Reasons for all the parts of Religion ; even the Trinity , Incarnation , and Resurrection , as will delight them everlastingly , as seeing the admirable Harmony of all the sacred Truths , and Works of God ; and the transcendant Wisdome of God manifested in all : And Christ , who is now both essentially in himself , and o●jectively to Believers , the Wisdome of God will , as such , be admired by Believers ; as he is now by Principalities , and Powers in Heavenly places , who know the manifold Wisdome of God by the Church , Eph. 3.9 , 10. Even that Misterious Wisdome of God which seemeth Foolishness to the Worldly Wisdome of foolish Men , 1. Cor. 1 , 2. And must be spiritually discerned . 28. As the Devils believe , and tremble , so it is probable that the Judge of all the World will convince the wicked , and Infidels , at last , that it was a Reasonable Gospel which they rejected , and a Reasonable Faith , and Service which God required of them ; and that they lived against Reason in their unbelief , and sinning against God : For the Spirit doth reprove the World of sin , because they believed not in Christ , John , 16.8 . And he that will come , in flaming Fire , to take vengeance on them that know not God , and obey not the Gospel of our Lord Jesus Christ , and will punish them with everlasting destruction from the presence of the Lord , and the Glory of his Power ; and will come to be glorified in his Saints , and admired in all them that believe , in that day , even because they believed , 2. Thes . 1.9 , 10. Will sure convince Men , that Faith was a reasonable , and Infidelity an unreasonable thing . In all these particulars we have reason to believe that not only Conformists and Non-conformists , but all true Protestants are agreed . And they agree in the Renunciation of these contrary Opinions , ( though we cannot say that any Man living is so perfect , as to hold nothing that hath some remote Contrariety to the Truths which he doth profess , not discerning the Contrariety . ) I. They all reject the Infidels Opinions , who think that the Misteries of Christianity , and the Gospel are not to be believed , at least , as certain ; because Reason without supernatural Revelation cannot know them : or who hold that the Gospel hath no Evidence of certain truth . II. They all reject their error , who take some part of Gods supernatural Revelation to be false ; and will judge what is true , and what is false , by the Conjectures of their Reason , which ought to see the Truth and Concord of all : And that supposing falsly a Contradiction , do set up one part of Gods own Word against the rest . III. They all reject their error , who will not believe the difficulties of Faith , upon the Reason , or Proof of Gods Veracity , and Revelation ; unless the thing revealed be evident in it self , and may be proved by Natural Proof alone . IV. They reject the proud conceits of those , who when they find passages in Gods Word , which they cannot reconcile , or think not probable , are readier to accuse , or suspect Gods Word , than their dark , and erring understandings . V. We all reject their impudent errour , who feign Miracles where there was none , or put false Constructions on the Text , yea , on the Articles of Faith ; and charge their own errours by misunderstanding on Gods Word , even when those errours are contrary to the common Notices of Nature , or the greatest , clearest , and most evident Doctrines ; and then tell Men that they must either deny those great Doctrines , as cross to Gods Word , or else that both must be believed , as of God , even the Canon Verities , and these Mens inconsistent errours : And we reject their Method that will try many plain , great , certain truths , and Texts , by such as are more rare , and more obscure , and of smaller moment . Much more their scandalous abuses , who perswade Men that we can be no surer of the truth of Christianity it self , than we are of every Lection , Translation , or Exposition , when they are doubtful , various , or contrary ; And who tempt Men to Infidelity by obtruding their own Forgeries , and Contradictions to be believed , as the Word of God , and of equal Verity with the essentials of our Faith. VI. We all reject their errour , who make every Circumstance of Religion unlawful , which hath not a particular Command in Scripture ; as if Reason might not regulate such by the General Command ; As if Reason might not without express particular Precept , choose a Text , Method , Words , and Notes for remembrance in Preaching ; or might not Translate the Scriptures , or turn the Psalms into Metre , and put Tunes on each ; and many such things . VII . We all reject the Fanatick , or Enhusiastical Opinion of them that pretend a necessity of immediate inspiration , instead of Scriptures , to teach Men inwardly , Doctrines which they never outwardly heard , or more than is before revealed in the Word ; And who thus equal their Revelations to those of the Apostles , or feign this Immediate Light , or Revelation to be the chief Rule to all Men of their Religion ; As if objectively there wereas many Religions in the World , as there are Men of different degrees of Light within ! that is ▪ as there are Men. And that pretend that none are farther bound to believe the Gospel than they either see Miracles themselves to confirm it , or else have this immediate Inspiration before described , to attest it . VIII . We all agree in rejecting the fore-described Papal Fanatiticisme , which maketh the Pope and Council , though ne're so ignorant , or erroneous , to be secured of the gift of Infallibility , as if it were by Miracle , in judging of that which their Reasons are unmeet for , and they do not understand ; especially their foresaid feigned World of Miracles by the ( sottishest ) Priests in Transubstantiation . And especially their persecuting all that are not as unreasonable renouncers of common Sense and Reason , and deposing Temporal Lords that will not exterminate them . And their requiring all Christians to resolve their Faith into the Authority of this Fanatick Church , as being bound to take that , and only that , for the Articles of their Faith , and Word of God , which they assert to be so ; and as needing no other Proof than the Pope , and his Councils assertion . ( And on whose Authority then doth the Pope , and Council , themselves believe it ? ) IX . All Protestants disclaim that inhumane , atheistical assertion , that in Religion , Inferiours must believe all that their Superiours assert , and do all that they shall command , and avoid all that they shall forbid them , without using their own Reason to discern judicio privato whether it be agreeable , or contrary to the Laws of God : As if all Subjects must be of the Soveraigns Religion , be it Heathen , Mahometan , Jewish , or Christian , Popish , Socinian , or what ever : Or as if Man were above God , from whom he receiveth all his power , and might Command Men to blaspheme him , or sin against him ; or forbid all to confess , and worship him ; and God must ask Men leave whether he shall be God , or be obeyed , or worshipped ! And as if it were in the Rulers power whether any of the Subjects shall be Religious , or be saved ? or as if Subjects were not reasonable Creatures , or could obey without the use of Reason discerning whom ▪ and how far to obey ? If they have not a judicium discretionis how shall they know their King whom they must obey , honour , and protect , from an Usurper , or Traytor , whom they must disown , and oppose . X. And we hope all true Protestants are agrreed against that impious Opinion , that if an Inferiour be uncertain , or doubtful , whether the matter be Lawful , or Sinful , he must do it if his Governour Command it , and forbear it if his Governour forbid it ; because an uncertainty must give place to a certainty : and we are certain that the Ruler is to be obeyed , but not that the thing forbidden is duty , nor that the thing commanded is sin . 1. For we suppose all agreed that it must go with a caeteris paribus . 2. And that we are certain that no Ruler can oblige us to sin ; and therefore we are not certain that he is to be obeyed , where we fear , upon good reason , that it is sin which he Commandeth ; For if I am justly fearful that it is sin that is Commanded , I must be fearful that it is sin to obey by sinning : And to be certain that I should obey , and fearful that I sin in obeying , are contradictory . 3. And we doubt not but all Protestants are agreed , that if all the Subjects ( or any ) can but be ignorant enough as to be uncertain whether there be a God , a Christ , or a Life to come ; or that it is a duty to relieve the Poor , &c. it will not therefore , by any Mans prohibition , cease to be all their duty to love , or obey God , or worship him , or to relieve the Poor ? Or if Men be so sottish as to be uncertain whether Blasphemies , Idolatry , Persecution , Murder , Adultery , Perjury , &c. be sins , we all agree that no Mans Command can make it the duty of those uncertain Persons to commit them , nor make them to be no sin ; ( whatever any Man , of violence , may say to the contrary , in passion . ) We conclude upon this Induction , that till some omitted instance be produced , this Enumeration of our Agreements will prove that , not only , Conformists , and Non-conformists , but all true Protestants are agreed really of the Interest , and use of Reason in matters of Faith , or of Religion . Consectaries . I. HEnce we see then that Divines have great cause to take heed of setting Christians together by the Ears , by feigned differences where there are none ; and so destroying Love and Concord , and tempting the ignorant to hate and falsly accuse their Brethren , to the trouble of the Church , and the hazard of their Salvation : And therefore that while Men have not attained a through acquaintance with the matter , and in discussing ambiguities of Speech , and distinguishing Verbal Controversies , from real , if they forbear not their Censures , and publique Controversies , till they attain a more ripe distinct understanding , they may greatly serve Satan , while they think that they are serving Christ . And how little the Church is beholden to those Men , that either through factious worldly designs , or ignorant Zeal against error , have made the World believe by Pulpit invectives and voluminous Controversies , that Christians differ really , when it is but verbally , experience might have satisfied us long ere this . II. Those that have been guilty of such feigning of difficulties , and wronging the Church , should make repairation by open repentance , and all Christians should study the difference between matter and expressive art , and words ; and be desirous and skilful for the narrowing of differences , as others are in widening them . We are not in Love with the Spirit and Practise of Incendiaries , Love-killers , or Dividers : We find too many contending in this case , as if they thought the difference real ; but not any Party against another , ( many Conformists , as well as Non-conformists , being jealous of giving too much to humane Reason . ) But we suppose we have fully proved a real Concord among us all , though unskilful , word-warriours discern it not . If any will be a dissenter , he must be a stragler from all the Protestant Churches . His Majesty in his Declaration of Ecclesiastical Affairs expressed his displeasure of such as pretended that the Church-doctrine needed reformation , as if in Doctrine we were not agreed . Seeing we all Subscribe the same Scripture , and Articles of Religion , and all agree in the twenty eight Conclusions , and ten Rejections before express'd ; if any yet proceed in their Accusations , we desire them , for our Conviction , to state the Case in which , they suppose , the difference is , and prove their Charge ; and to remember what it is to strive about words , and what have been , and yet are , the effects ; and that the Wisdome from above is first pure , then peaceable , and without partiallity and hypocrisie ; and that the Fruit of Righteousness is sown in peace , and that blessed are the peacemakers , for theirs is the Kingdom of God. We , whose Names are Subscribed , ( not undertaking that no Individual Person is otherwise minded , ) do , our selves , believe the real Concord of Protestants , as it is here expressed . Th. Manton , W. Bates , Tho. Case , Gabriel Sangar , Rich. Baxter , Math. Pemberton , Mat. Silvester , Henry Hurst , Roger Morice , Edw. Lawrence , Benjam . Agas , James Bedford , Sam. Fairclough , John Turner , Joseph Read. ERRATA . PAge , 5. line last , for distance , read difference . P. 5. l. penult . for theirs , r. Men. P. 6. l. penult . for neer , r. neerer . P. 6. l. 23. for Impulses , r. Impresses . l. 13. r. Impress . P. 11. l. 26. for to , r. of . P. 12. l. 5. for be , r. was .. FINIS .