ASSERTION I.

FOrasmuch as we are by nature, Men, that is, Reasonable Creatures; In a just En­quirie after Truth and Peace, we must bear up according to the Excellencie of our be­ing, and not (for any pretence whatsoever) by revolt from Reason, or abuse of it, make Bruits of our selves.

By Reason we understand that supreame Facultie of the Soul, which differenceth us, not onely from Inanimate, but other Living-creatures; which (for it's innate strength) sits as judge within us, and is indifferent to Naturall and Divine objects, where they are proposed: As the eye seeth, or the eare heareth, It (pro arbitrio) weighes, and prizeth all things, and arguments, by their severall To­picks, (which too, as Momenta Rationis, for their poise, we call Reasons) and accordingly by elevating or van­quishing the grounds of Doubt through Discourse, be­gets Faith or Assent, (for these are distinguishable onely by the different manner of the approach of objects to us;) and proportions our farther motions towards them. [Page 2] It tryes all outward rules and guides, And it self makes lawes for us, And what rule soever it admits of, is al­waies the last and immediate Guide of Humane Acti­ons.

And we abuse Reason, when (through Imposture) we make either it's first Apprehensions from Sence, or Compo­sition of Notions, or succeeding discourse thereupon, amisse. But when by an implicit faith we give up our selves to other guides, without it's warranty, we wholy Revolt from, and depose it, and Act as Bruits.

II.

The internall Faculties of Reason and externall objects carry in a manner the same proportion, and are the same with all men: The light or Mediums of Demonstration, by difference of Representment, most varie with us, And by the due ordering of Princi­ples or Mediums, one man may cleare and make out his Notions unto others that have capable mindes, Ne detur progressus in Infinitum.

Upon this Supposition, all Conference, Disputes and De­bates whatsoever, and further lawes and Penalties there­upon are grounded.

III.

Though Reason finde us Independent for our Par­ticulars, It adviseth us to unite, and fortifie our selves in society with others. And then whatsoever our Libertie be in Private matters, In things of Pub­lique Concernment, The Fundamentall Law of Society, for the common safety (in case men cannot agree) is, the Publique or more universall Reason, or such as act for it (as more Divine) must prevaile over particulars. If not for the convincing our judgements, hindring a mo­dest enquiry after Truth, or an orderly Representation [Page 3] thereof to the world, at least to silence popular At­tempts, and keep the Peace, at the perill of Transgres­sours.

IV.

Now by the eye of Reason, from the scale of Causes, we learne, That there is a God, and That God to be worshipped; and that, where he reveales him­selfe, according to his owne Prescript. Nothing being more reasonable, then that he whose Reason is Prototy­pall, and hath made our Reason, and whose goodnesse delights in preserving what he hath made, should (for his Soveraignty) over-rule it, as he, as Founder of Nature over-acts necessary Agents, as he pleaseth.

In respect of this Revelation (as I take it) and not onely for it's efficient, Faith to Supernaturall things in Scripture is sometimes said to be divine, and the gift of God, and The evidence of things not seene—And as these Reve­lations import Salvation, The Substance of things hoped for.

V.

But since that all Religions (in a manner) pretend to Divine Revelation, And that no man hath seene God at any time, And there may be supernaturall, which are not Divine Revelations, much caution is to be used herein.

1. First; it is but necessarie for our owne satisfaction that we trie the Spirits or Revelations, (whether within, or without us) whether they be of God. And for the satisfaction of others, it is necessary that we prove them such unto them, and that per Notiora, by pre-existent Conclusions of Reason, The lesse Reasonable a Religion is, the more Supernaturall enforcements it hath need of.

2. And again, since that all Rules are finite, cases [Page 4] infinite. Grammar, Rhetorick, and Logick, are all Acts and Instru­ments of Reason, and we are to make use of all in con­sideration of Divine, as in Humane Traditions; so long as we keep us to the proper spheres of their severall Principles, without Transition à genere ad genus, from Nature to Divinity. Logick (which teacheth the use of Reason) hath some Rules in it, common both to Na­ture and Revelation, And some peculiar to one; and teacheth us where the Principles of both determine; without which Topicks, we can cleare nothing in, nor prove any thing from Revelation it selfe. And in Di­vine traditions the chief Principle (which we conceive not difficult) is, that Supernaturall causes may produce Supernaturall effects. We cannot beleeve contradictions, because we cannot understand them, nor explicitely beleeve any more, then we finde explicitely revealed unto Us.All, even Divine Lawes, suppose Pre-existent Faculties, and Notions of Reason in conceiving; and further excercise and use thereof, in producing and ap­plying them to particular cases.

3. And lastly, where Divine Conduct, either for the nature or measure thereof failes us, We must by Rea­son, and the light of Nature, either lay the Rule, or make it out amongst our selves as well as we can, for we may as well be for any guide at a venture, as in any of those acts whatsoever, per saltum, forsake Reason, to follow any other Guide.

VI.

To bring this home to our selves then. The Jewes (we know) had Moses their guide, a Legislator Tam in Civilibus, quam Sacris, Who by his miracu­lous Power and Goodnesse proved himselfe Divine. But (the Scribes and Pharisees having so much abused the written law of Moses by Extravagant Glosses) our [Page 5] Saviour Jesus Christ as Author of an easier Yoke, and better Covenant, wrote nothing himself; (which is also said of Pythagoras and Socrates the Philosophers;) but having shewn the substance of the Gospell, and Scope designed us, as wel by his own example as Precept; and insinuated them by miracles above all former Doctrines; committed it to Posterity to record; and our Discretion, with his internall assistance, to prosecute (according to our different Estates in our severall places,) rather then dispute on.

The clearest light we have of this Doctrine, is left us by his Disciples, in the Epistles and Gospels of the New Testa­ment, which from the constant Testimony of all Christi­ans, and Credibility of the matter, we believe pro­ceeded from infallible Judgement, and unerring Regi­sters; And are (for so much as they were intended) truly Divine. But every Example, or Precept in Scripture, makes not a Divine Law; There are many Historicall, Natu­rall, Physicall, Oeconomicall, Politicall things described in Scripture. All is not Law which is written in the Old Testament, or in the bookes of Moses, Nor all Gospell which is of the New: There are may things therein Historically delivered, as meer Relations, wherein they speak as men, rather then Revelations from God. And the Rules therein transmitted to us, (as the particulars shew) seeme but occasionall for the most part, and ra­ther Judgements, and Reports of Judgements, and Practise in some particular cases, (Relating to aliquid Communius, something like our common Law) then Lawes, and entire Systemes of Law for all men; Or liker the practise of Hypocrates, then his Aphorismes.

These writings were Canonized for us, but by men, and that some of them, long after they were published; And their Conclusions oft-times seeme (for the occa­sion) to varie amongst themselves, and hold onely in parallel cases, which (upon all circumstances) rarely oc­cur [Page 6] againe; and require an immense knowledge to com­prehend them.

The Nature of Religion (which is the touch-stone of mens ingenuity, and triall of wel-composed minds) for­bids us alwaies to expect an absolute certainty in matter of Religion. But the universall consent of all Christians, (if there were no more advantage in Reason for Scrip­ture) is to be preferred before the testimony of any spe­ciall Church in Christendome for it self. And the Spirit of God workes but by men, and is now adayes secret in its operations to themselves, and no way evident to others, but by its effects in Reason or Discourse, which nothing differ from Reason it self. Reason judges, but better by the Spirit. The Spirit (as he pleaseth) aides us, and helps our infirmities, but supplants no mans rea­son upon Scripture.

Againe, the Spirit (as now adayes we talk on't) is a dangerous pretence; And if we pursue it home, a Le­velling Principle. By immediate title from God, It makes us all (Doctors, and Dotards) Popes alike; and serves us in any matter whatsoever; Absurdities, or Contradictions; and to produce Quidlibet ex Quolibet, without controule; Where Reason is a civill Principle, allowing a just difference for Learners and Teachers. So that we have nothing Ordinary, now to argue from, which is absolutely Divine, but the very Scripture, And that in its own proper sence.

VII.

And the Substance of the New Testament, and Principall End or Scope of the Gospell, or the Tydings of the Kingdome of God by Christ, so far as is held forth in Scripture, (whereunto Faith in Christ is there so much inculcated, and the Holy Ghost promised) seemes not to be the setting up of any interest in this World, or any certaine absolute Policy, or forme of Government, or Infallible Spirit for Judge, or Church for Guide, for [Page 7] all; men much lesse the Levelling of all, or Rearing any monstrous opinions of Faith, or points of Practise. But on our part, First, Privative for the Abolishing, or brea­king down the Partition wall of Prejudice and Pre-oc­cupation, and especially, blotting out the hand-writing of Mosaicall Ordinances, betwixt the Jewes and Gen­tiles. Secondly; The re-erecting, or new explicating, and furbushing the Old Law, The Law of Nature, which is common to Man-kinde, (which is expressed in Scripture, under the names of Self-deniall, Repentance, Charity, Righteousnesse, Obedience, &c. And is main­ly held forth in that Sermon in the Mount, Mat. 5. &c.) And Thirdly; In order hereunto, in lieu of the Mosai­call expiatory Sacrifices to support our Hope; de­claring (in chief) on Gods part, the Evangelical Qualifi­cation of Remission of Sinnes to Penitents; that is, such as amend their lives, according to the aforesaid Rule.

This purport of the Gospell in all three heads seemes [ex professo] fully set forth by the Prophet Jeremiah, com­paring the Covenants; and resumed in that notable place in the Epistle to the Hebrewes. 1. Behold, Heb. 8.8. the dayes come (saith the Lord) when I will make a new Co­venant with the house of Israel, and with the house of Judah, not according to the Covenant which I made with their Fathers, Which consisted most in Arbitrary Lawes, and Ceremoniall Expiations of Transgressi­ons, and therefore required continuall supernaturall In­stance.—2. But this is the Covenant which I will make with the house of Israel after these dayes saith the Lord. For the nature of the Doctrine, and manner of Tradi­tion, and aptnesse of Insinuations in the person of the Mediator thereof; I will put my Lawes into their mindes, and write them in their hearts, [or my Law shall be such, as shall be so put and written;] And (in generall [Page 8] termes) I will be their God, and They shall be my people. God himself will anticipate both Scribes and Printers, yea, (and in a manner) Preachers too.—And they shall teach no more every man his Neighbour, and every man his Brother, (as for meere positive Lawes) Saying, know the Lord; that is, the will of the Lord. For they shall all know me, from the least of them to the greatest. This Covenant shall be so rationall, & Consentaneous to the Principles, which by Nature, or Grace, and Education, All men (in the Ʋniversality, to avoid difference) shall have, that it shall be sufficiently known, or readily approve it self unto them, if they please; (which is a perfect character of the morall Law.) 3. The Promise, or Reward on Gods part to raise our Hope followes. For (without Leviticall or Ceremoniall Expurgations of their own) I will forgive their iniquities, and their sinnes will I re­member no more. Which Remission implies as well Ablation of Punishment, and re-admission to life ever­lasting.

It is also very remarkable, That answerable hereunto (omit­ting the Privative part, as at first it was meet) Repentance and Remission of sins, was the thing which John the Baptist, our Saviour Christ himself, & his Apostles (by commissi­on from him) first preached to the world, (Repentance or amendment of life referring (as is said) to the Law, even the morall, or Law of Nature for Reasona­ble men: As Remission of Sinnes in its latitude, im­port not onely the oblation of Punishment, but our Redintegration to the blessing of Eternall life.) But it is further considerable, That this is the Substance of that absolute forme of Prayer which our Saviour (for assist­ance in our Duty) teacheth us. And he briefly recapi­tulating the businesse of his comming to the World, In his last words to his Disciples after his Resurrection, most solemnly insists hereupon;Luk. 24.44. saying, These are the words which I speake unto you, whilest I was yet with you, That all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalmes con­cerning [Page 9] me, Thus it behoved Christ to suffer, &c. And' that Repentance and Remission of Sins be preached in his name amongst all Nations, (which leading places, without looking further, we conceive are signall Evidence to this Truth.)

Indeed there are 3. main Theologicall vertues, Faith, Hope, and Charity; that is, Faith, besides the two foremen­tioned; But (in this opposition) Faith is rather an In­tellectuall, then Morall vertue; Faith (being but an As­sent) is determined to the understanding, Hope and Charity to the Will and Affection. Faith is as the Eye of Reason to direct; And Hope, as the food or spirit to susteine, and cheer us in this Spirituall life: But the way we are to walk in, and main work we are to doe (answerable to Repentance) is Charity. Or we may consider Christianity as a Divine Plant, wherein Faith is as the Root or Sap, Hope as the Stalk or Tree; But the Flower or Fruit (which the great Master most loves and delights in, and is first in his intention) is Cha­rity. A Right Faith is an excellent Foundation, and a through Faith and Operative is all in all; It guides, and so raiseth both Hope and Charity. And a firme hope is an exalted degree of Faith, in things of that Nature; and a Degree to Charity. And the Scripture (supposing man all of a piece as God hath made him) Per Complexio­nem sometimes imputes that to one of these vertues, which is but adequate to all, Attributing that to Faith, and Hope, which is more peculiarly, and ultimately proper to Love. But if we compare, and set these Three at Difference, (as man oftentimes makes himself, and the word elswhere distinguisheth) we shall finde that Charity is the more Finall, and more Publick, or Com­mon good. The two former are but as meanes to this End; they determine in our selves, But this beyond us. The greatest of these is Charity: Not onely for Durati­on, but for price and dignity too. Faith is so recom­mended, and enjoyned, onely for the light and support it gives, and fruit it beares. As there is no walking [Page 10] without Eyes, no building without Foundation; As obedience is built upon our Creed; And the forfeiting some articles, like the failing of a root or foundation may bring down all the Superstructure with it. Though Faith, of it self, be the meanest Vertue, And in the former enumeration supposed, (As the Foundation is the meanest, though most necessary part of an E­difice.)

Self-deniall, (As it is the Abrenunciation of the inordinate affection of Self-love, and so of Self-conceitednesse, and Self-seeking in us) is rather a Privative Disposition to Vertue, then Vertue it self. It is Charity which poin­ting at the end (for a greater good) compleats and per­fects it. This is that reasonable service of Saint Paul, The Royall Law of Saint James, and The old and new Com­mandement of Saint John. This is that which the Scrip­ture calls a Lively Faith, or Faith working by love, and the knowledge and love of God and Christ. This, in all Re­ligions (in a manner) hath had a cheif place, And we can scarce absolutely set up any thing else by ours. In a word therefore, Gods end of the Commandement upon us (what further end soever man may have upon God, or God, as a reward, is pleased to promise, and bestow on man) is Charity; and other things are but subservient to it.Rom. 9.25. As the Gentiles, who were not the Peo­ple of God, were re-enstated his People, Their Law the Law of Nature, which in truth is but the Law of Chari­ty, was by Christ thus re-erected.

If we divide the Gospel (as we are wont to do the Legends of all Divine Legislators) per doctrinas & probationes, into Lawes, and signes, and wonders, whereby they autho­rized and proved that Doctrine, (which indeed are the most substantiall parts of the Gospel) we shall finde much of the History spent in justifying the Divinity of Christ, (that he was the promised Messiah of the World; The Prophecies of the Old Testament being fulfilled, and Types of the Ceremoniall Law of Moses, having their complement and period in him, who was [Page 11] the Substance. The predictions of the New Testament too looking this way) Thereby warranting his Com­mission. But the Signes accomplished in him, (And in particular, that of his Resurrection, whereby the Gospel which was wel-nigh dead with him revived) though evi­dence of his Authority, and principall Motives to us of Faith in him, are necessary to be known by us, onely in order to his Doctrine, as they render his Precepts and Promises of more Remark; As we use to satisfie out selves of the validity of a Commission before we re­ceive order from it: Faith is but as the Precognita or Introduction to the Art of serving God, or the Gate to the Pallace of Christianity. It is not his work upon us by these signes and wonders, so much as his work within, or by us, (which his Doctrine regulates, and we cooperate in, and therefore is called our works) which we shall be judged by. Now the Doctrines of Christi­anity, which more nearly concerne us, are (as we have said) of two sorts, such as sustaine our Hope; whereof in summe we make profession in that capitular, which we call the Apostles Creed (For the particulars there­in conteined are not Articles of simple belief, so much as Objects to erect our Hope;) or such as direct our Charity, which are comprised in the two tables which we call the Ten Commandements. But Faith and Hope both (how much so ever the Gospell is spent in setting them up) serve onely in their places in order to our maine work, which is Charity. In summe, Repen­tance or newes of life, is the life of Charity, and the Basis or Rise of Charity, is the Abrenunciation or deni­all of our selves; And to a perfect Self-deniall, (so thwart it is to Flesh and Blood) high Faith and Hope are requisite. But for the measure or extent of Faith or Hope, in the number of Articles, or their intensnesse & degree, in such Articles as we believe, we conceive we have no absolute Precept for all written, more then for other things which Jesus did which are not written; So [Page 12] that they be but strong enough to produce holy Obedi­ence to the Commands of Christ.

VIII.

These seeme to be the Heads truely Christian or Di­vine, that is, such as Christ himselfe hath immutably e­stablished as Essentiall for all men, (The rest of Scripture, for the Generalitie, being but Exemplification and Practise hereupon.) And whatsoever in Scripture (and by much more in the Tradition of Councells and Fa­thers or elsewhere) is over and above, and not re­duceable to some of these Heads (whether Specula­tive and Practicall) is either matter of Ecclesia­sticall Institution, such as he leaves to the Discretion of Churches, or Christian States, to order, and vary as oc­casion requires, (a visible Church with us being nothing else but a Society or State of men Acting In sacris, Chri­stianly, but rather by a Naturall, then Down Right:) Or of Personall Edification, which may seeme indeter­minable, or unnecessary for States to insist on, and they leave at large to Private men to satisfie their own Con­sciences in. Such are matters of Order and Decency, Complement, and integrity, occasionall discourse or Councell to some men in some particular cases, or such like; The grounds whereof, at so remote a distance, Private men may happily not know, or safely be igno­rant of; Being known, they perhaps may be profitable, but not absolutely necessary to Salvation; as yeilding matter of mystery, and Admiration, or some good light, but no certaine obligation to our Practice; as lying be­sides the Scope of the Gospell. They are, oft-times, like the glorious Prospects of Land and Water, Moun­taines and Vallies, Campania's and Launds; Objects to [Page 13] excite and amuse a Traveller, but for the most part be­sides his Roade. And no other Guide being by Scrip­ture appointed to rule us, it remaines to Reason to judge, where they take place, Pro hic & nunc; and to supply their Insufficiencies as we see cause. We cannot draw generall Rules or Arguments from such particu­lars; Nor particular Decisions elsewhere from Gene­rall Rules, but by Humane Reason on the one side, as we conceive our Cases parallel, whereby the Conclu­sion (as it were, taking winde) cannot be esteemed purely Divine.

If there be any thing else that pretends to Christs Institu­tion absolutely, it is for Sacraments or Ecclesiasticall Rites under the Gospel (which are Actions to supply words for representing Things.) We conceave, as the case may lie (which we should be loth to see) we may upon as good grounds lay aside these two in use, as we have done some of the other Five; Though a few so significant Ceremonies (which no Religion can want) may easily be allowed to attend the Gospel, by Eccle­siasticall. Aprobation, As they are found in scrip­ture.

For Church Government; God is not author of confusi­on, but of Order; and we ought as much as in us lieth, for Peace sake, to aspire unto the best Order that can be. But it is apparant in Reason and from evident Re­cords of Scripture, that in the infancy of the Gospel, according to the growth and spread of Christianity, fewer or more in a place being converted to the Faith, something like our Independent, Presbyterian, and E­piscopal Churches and Congregations were by degrees to be found, in the Apostles times. And we having no absolute Precept herein, for all men, must (as the Apostles by a peculiar Spirit then ordered matters) by the best Reason and revealed light we can, compose things according to our present estates, as we doe in [Page 14] Civill Affaires; and as the Councels and Fathers, which were before us have done in Ecclesiasticall.

And thus we are to Proceed in all other such like Dif­ferences. For the Kingdome of God consists not in such externall things; But in Righteousnesse, Peace, and joy in the Holy Ghost. God commands us few things, and these clearly Set forth in Scripture, and most agree­able to Reason. Christianity is not so nice a thing, for the understanding, as men would make it.

IX.

It were to be wished, that all Christians could thus far distinctly agree, concerning matters truly Christian, Ecclesiasticall, and of Personall Cognizance in Scripture, and Religion. For so Churches, or Christian States, who in order to their Temporall Security, and particu­lars, who for their Private Consciences, will be trying all things; might enjoy their due limits, and have no­thing left to quarrell for; Churches neither entrenching upon Gods peculiar, Nor Particulars in things of common concernment, upon the Church; But con­tenting themselves in the exercise of their liberty in Speculations not so Necessary or Determinable. And it would be no hard matter for Churches (leaving private Devotions to mens own liberty) to Order, and draw up publick Directories or Lyturgies (for Prayer, Confessi­on, Thanksgiving, &c.) answerable hereunto, avoiding all such things as might occasion Scandall or further Dispute.

But if that, notwithstanding these things are so clear, some unruly Spirits, in these matters of Religion (where­in it is better to obey God then men, where they stand in op­position) out of a pretended Zeal will be dissenting, and making fewer, or more, or other Necessities, then God [Page 15] hath done, or indeed should be; and thereby set at nought the fundamentall Lawes of Society, and all o­ther Humane Institutions. In the first place it is to be laid down for a Rule, that Christian Churches, them­selves (in whom soever the Power is) stand bound before God, so farre as in them lyeth, to hold forth the pure minde of Christ. And considering that these are Supernaturall things, and such whereunto the un­derstandings of men are not to be elevated by force but Reason; Churches had need be warie, how they ex­tend their Authority too farre herein; But gratiously hear all Scruples, and return all possible satisfaction: And give dissenting Persons the best Quarter and Tolle­ration that Christian Charity (with safety) can in­spire. And this depending much upon the different tem­per of Persons dissenting (for no mans understanding, so much as his will is Censurable herein) will fall rather to the discretion of Churches, or such as Act for them, to Judge of Reall or Pretended Conscience, then any Generall Rule. But for simple Dissenting, (whether in matters Speculative or Practicall) as it is an Act of the Understanding, it is very favourable. And for meere disobedience, as it is but a Privative Act or suspence of Concurrence in Practicall matters, so long as it is with­out manifest Perversnesse, or further Disturbance, (though it be a tacite Censure of Authority) it may be borne with: But if Particulars out of an Over-weening conceit of themselves, or pretence of a Prophetike or Apostolike mission in these matters, will be underta­king to over-bear all Orders of Superiours, and make themselves the onely Figures in a number, which is the highest Contempt; Superiours, who have power over the Outward man, & are to provide for the cōmon [Page 16] safety, must interpose. The Prophets and Apostles for their times, working by an extraordinary Spirit, which they were able by Signes and Wonders to shew forth, might justly insist thereupon against the World. But we having no such Evidence, but the written Word, and our own Reason, however advanced thereupon, with the help of the ordinary Rules of Art (as in other writings) to work by; must be content to Act answe­rably.

There is a wide difference betwixt Liberty of Con­science, and Liberty of Prophesying; We know not what spirit we are of. The gathering of speciall sects into Churches Independent upon the State, is but a dis­joynting and banding against the State. And it is but reason that the State, or such as they set up, should bind particulars to their Good Behaviour in All things.

As for private men, They obey God, while by the conduct of Reason, they obey their Superiors, establish­ing the commands of Christ, or enjoyning that which is not repugnant thereunto; The former whereof makes us Christians, the latter good Comon-wealths men also. The Authority of Superiors who have the Legislative power, is ordinarily a good warrant to Inferiors, however they doe not alwaies command the best things. And if Superiors overthrow the Sub­stance of the Gospell, or seeme to us so to doe, we may seeke the best quarter we can get from them; but must reserve our Consciences herein to their owne Masters, and suffer for Gods cause whatsoever they who have power over the outward man, shall inflict upon us; rather then violate the publike Peace, or fol­low the unjust commands of men; (which is the very Duty of taking up the Crosse, and suffering for Righte­ousnesse sake.)

X

The Disproportioned Conceits which Men have of Divine Revelation, or the Word of God, Is the grand Orginall of all the mischeif in the world; And in speci­all amongst us Christians, This mistaking all Scripture (in it's amplitude of Practice on both sides the Rule) to be equally a Canon, as it is Canonicall; that is, of e­quall Concernment to us as a Law, as it is of equall Authority and Truth. For hence, (according to that saying, In nomine Dei incipit omne malum) not only Ignorant, but Worldly men take advantage, severall wayes to make a nose of wax of Scripture, and by their private glosses thereupon, to modelize Christianity at their pleasure after their own ends. And obtrude the severall Schemes of their Interests, as Jure Divino; And having so dazelled, and in a manner put out the eyes of our Understandings (as the Philistims served Sampson) lead us up and down, and abuse us at their pleasure, out of a blind Zeal to their Novelties, into all Precipites. Or (In the Name of God) Persecute such as oppugne, like Jewes and Turkes, (though happily better Christians than themselves; And like Christians, ready to accept such Doctrines oft-times as Prudenti­all Acts, for order and decency, though not De Fide) to the great Scandall, and high Dishonour of Christian Religion.

XI.

And this is conceived to be not so much the voice of the Naturall man, or Carnall Reason, (which deter­mines it's summum Bonum, in the Glories and Fruition of this World) as of the most Spiritualized and Seraphick [Page 18] Understandings; And of as many as speak intelligibly and to purpose upon Scripture; And to others we have nothing to say.