XXV the prerogative of God extend as well to the reason as to the will of man  so that as we be to obey his law though we find a reluctation in our will so  we be to believe his word though we find a reluctation in our reason for if we  believe only that which be agreeable to our sense we give consent to the  matter and not to the author which be no more than we will do towards a  suspect and discredit witness but that faith which be account to Abraham for  righteousness be of such a point as whereat Sarah laugh who therein be a image  of natural reason howbeit if we will true consider of it more worthy it be to  believe than to know as we now know for in knowledge man mind suffer from  sense but in belief it suffer from spirit such one as it hold for more  authorize than itself and so suffer from the worthy agent otherwise it be of  the state of man glorify for then faith shall cease and we shall know as we be  know wherefore we conclude that sacred theology which in our idiom we call  divinity be ground only upon the word and oracle of God and not upon the light  of nature for it be write Caeli to explain fully glory God but it be not write  Caeli to explain fully will God but of that it be say and law et testimonium  si non to make secundum word this c this hold not only in those point of faith  which concern the great mystery of the deity of the creation of the redemption  but likewise those which concern the law moral true interpret love your enemy  do good to they that hate you be like to your heavenly father that suffer his  rain to fall upon the just and unjust to this it ought to be applaud nec vox  a human being echo it be a voice beyond the light of nature so we see the  heathen poet when they fall upon a libertine passion do still expostulate with  law and morality as if they be opposite and malignant to nature et quoth  nature to let go back envious jura negant so say Dendamis the Indian unto  Alexander messenger that he have hear somewhat of Pythagoras and some other of  the wise man of grease and that he hold they for excellent man but that they  have a fault which be that they have in too great reverence and veneration a  thing they call law and manner so it must be confess that a great part of the  law moral be of that perfection whereunto the light of nature can aspire how  then be it that man be say to have by the light and law of nature some notion  and conceit of virtue and vice justice and wrong good and evil thus because  the light of nature be use in two several sense the one that which spring from  reason sense induction argument accord to the law of heaven and earth the  other that which be imprint upon the spirit of man by a inward instinct accord  to the law of conscience which be a sparkle of the purity of his first estate  in which latter sense only he be participant of some light and discern touch  the perfection of the moral law but how sufficient to check the vice but not  to inform the duty so then the doctrine of religion as well moral as mystical  be not to be attain but by inspiration and revelation from God the use  notwithstanding of reason in spiritual thing and the latitude thereof be very  great and general for it be not for nothing that the apostle call religion our  reasonable service of God insomuch as the very ceremony and figure of the old  law be full of reason and signification much more than the ceremony of  idolatry and magic that be full of non-significants and surd character but  most special the Christian faith as in all thing so in this deserve to be high  magnify hold and preserve the golden mediocrity in this point between the law  of the heathen and the law of mahomet which have embrace the two extreme for  the religion of the heathen have no constant belief or confession but leave  all to the liberty of agent and the religion of mahomet on the other side  interdict argument altogether the one have the very face of error and the  other of imposture whereas the faith do both admit and reject disputation with  difference the use of human reason in religion be of two sort the former in  the conception and apprehension of the mystery of God to we reveal the other  in the infer and derive of doctrine and direction thereupon the former extend  to the mystery themselves but how by way of illustration and not by way of  argument the latter consist indeed of probation and argument in the former we  see God vouchsafe to descend to our capacity in the express of his mystery in  sort as may be sensible unto we and do graft his revelation and holy doctrine  upon the notion of our reason and apply his inspiration to open our  understanding as the from of the key to the ward of the lock for the latter  there be allow we a use of reason and argument secondary and respective  although not original and absolute for after the article and principle of  religion be place and exempt from examination of reason it be then permit unto  we to make derivation and inference from and accord to the analogy of they for  our better direction in nature this hold not for both the principle be  examinable by induction though not by a medium or syllogism and beside those  principle or first position have no discordance with that reason which draw  down and deduce the inferior position but yet it hold not in religion alone  but in many knowledge both of great and small nature namely wherein there be  not only situation but placita for in such there can be no use of absolute  reason we see it familiar in game of wit as chess or the like the draught and  first law of the game be positive but how mere and placitum and not examinable  by reason but then how to direct our play thereupon with best advantage to win  the game be artificial and rational so in human law there be many ground and  maxim which be placita law positive upon authority and not upon reason and  therefore not to be dispute but what be most just not absolute but relative  and accord to those maxim that afford a long field of disputation such  therefore be that secondary reason which have place in divinity which be  ground upon the placets of God here therefore I note this deficiency that  there have not be to my understanding sufficient inquire and handle the true  limit and use of reason in spiritual thing as a kind of divine dialectic which  for that it be not do it seem to I a thing usual by pretext of true conceive  that which be reveal to search and I into that which be not reveal and by  pretext of enucleating inference and contradictories to examine that which be  positive the one sort fall into the error of Nicodemus demand to have thing  make more sensible than it please God to reveal they quomodo to be able  a human being to be born come sit senex the other sort into the error of the  disciple which be scandalize at a show of contradiction quid be hoc quoth  to say we modicum et non to see I et iterum modicum et to see I c upon this I  have insist the more in regard of the great and bless use thereof for this  point well labour and define of will in my judgement be a opiate to stay and  bridle not only the vanity of curious speculation wherewith the school labour  but the fury of controversy wherewith the church labour for it can but open  man eye to see that many controversy do mere pertain to that which be either  not reveal or positive and that many other do grow upon weak and obscure  inference or derivation which latter sort if man will revive the bless style  of that great doctor of the gentile will be carry thus ego non dominus and  again secundum a council meum in opinion and counsel and not in position and  opposition but man be now over ready to usurp the style non ego say dominus  and not so only but to bind it with the thunder and denunciation of curse and  anathema to the terror of those which have not sufficient learned out of  Solomon that the causeless curse shall not come divinity have two principal  part the matter inform or reveal and the nature of the information or  revelation and with the latter we will begin because it have most coherence  with that which we have now last handle the nature of the information consist  of three branch the limit of the information the sufficiency of the  information and the acquire or obtain the information unto the limit of the  information belong these consideration how far forth particular person  continue to be inspire how far forth the church be inspire and how far forth  reason may be use the last point whereof I have note as deficient unto the  sufficiency of the information belong two consideration what point of religion  be fundamental and what perfective be matter of further building and  perfection upon one and the same foundation and again how the gradation of  light accord to the dispensation of time be material to the sufficiency of  belief here again I may rather give it in advice than note it as deficient  that the point fundamental and the point of further perfection only ought to  be with piety and wisdom distinguish a subject tend to much like end as that I  note before for as that other be likely to abate the number of controversy so  this be likely to abate the heat of many of they we see Moses when he see the  Israelite and the Egyptian fight he do not say why strive you but draw his  sword and slay the Egyptian but when he see the two Israelite fight he say you  be brother why strive you if the point of doctrine be a Egyptian it must be  slay by the sword of the spirit and not reconcile but if it be a Israelite  though in the wrong then why strive you we see of the fundamental point our  saviour pen the league thus he that be not with we be against we but of point  not fundamental thus he that be not against we be with we so we see the coat  of our saviour be entire without seam and so be the doctrine of the scripture  in itself but the garment of the church be of diverse colour and yet not  divide we see the chaff may and ought to be sever from the corn in the ear but  the tares may not be pull up from the corn in the field so as it be a thing of  great use well to define what and of what latitude those point be which do  make man mere alien and disincorporate from the church of God for the obtain  of the information it rest upon the true and sound interpretation of the  scripture which be the fountain of the water of life the interpretation of the  scripture be of two sort methodical and solute or at large for this divine  water which excel so much that of Jacob well be draw forth much in the same  kind as natural water use to be out of well and fountain either it be first  force up into a cistern and from thence fetch and derive for use or else it be  draw and receive in bucket and vessel immediate where it spring the former  sort whereof though it seem to be the more ready yet in my judgement be more  subject to corrupt this be that method which have exhibit unto we the  scholastical divinity whereby divinity have be reduce into a be as into a  cistern and the stream of doctrine or position fetch and derive from thence in  this man have seek three thing a summary brevity a compact strength and a  complete perfection whereof the two first they fail to find and the last they  ought not to seek for as to brevity we see in all summary method while man  purpose to abridge they give cause to dilate for the sum or abridgment by  contraction become obscure the obscurity require exposition and the exposition  be deduce into large commentary or into commonplace and title which grow to be  more vast than the original write whence the sum be at first extract so we see  the volume of the schoolman be great much than the first write of the father  whence the master of the sentence make his sum or collection so in like manner  the volume of the modern doctor of the civil law exceed those of the ancient  jurisconsult of which tribonian compile the digest so as this course of sum  and commentary be that which do infallible make the body of science more  immense in quantity and more base in substance and for strength it be true  that knowledge reduce into exact method have a show of strength in that each  part seem to support and sustain the other but this be more satisfactory than  substantial like unto building which stand by architecture and compaction  which be more subject to ruin than those that be build more strong in their  several part though less compact but it be plain that the more you recede from  your ground the weak do you conclude and as in nature the more you remove  yourself from particular the great peril of error you do incur so much more in  divinity the more you recede from the scripture by inference and consequence  the more weak and dilute be your position and as for perfection or  completeness in divinity it be not to be seek which make this course of  artificial divinity the more suspect for he that will reduce a knowledge into  a be will make it round and uniform but in divinity many thing must be leave  abrupt and conclude with this oh height prudence et knowledge God how  that cannot be overtaken are juducua he et non that may be searched into way  he so again the apostle say ex part to know and to have the from of a total  where there be but matter for a part can be without supply by supposition and  presumption and therefore I conclude that the true use of these sum and method  have place in institution or introduction preparatory unto knowledge but in  they or by deducement from they to handle the main body and substance of a  knowledge be in all science prejudicial and in divinity dangerous as to the  interpretation of the scripture solute and at large there have be diverse kind  introduce and devise some of they rather curious and unsafe than sober and  warrant notwithstanding thus much must be confess that the scripture be give  by inspiration and not by human reason do differ from all other book in the  author which by consequence do draw on some difference to be use by the  expositor for the inditer of they do know four thing which no man attain to  know which be the mystery of the kingdom of glory the perfection of the law of  nature the secret of the heart of man and the future succession of all age for  as to the first it be say he that press into the light shall be oppress of the  glory and again no man shall see my face and live to the second when he  prepare the heaven I be present when by law and compass he enclose the deep to  the three neither be it needful that any shall bear witness to he of man for  he know well what be in man and to the last from the beginning be know to the  lord all his work from the former two of these have be draw certain sense and  exposition of scripture which have needs be contain within the bind of  sobriety the one anagogical and the other philosophical but as to the former  man be not to prevent his time to see nunc per speculum in puzzle tunc autem  fancy and shape wherein nevertheless there seem to be a liberty grant as far  forth as the polish of this glass or some moderate explication of this enigma  but to press too far into it can but cause a dissolution and overthrow of the  spirit of man for in the body there be three degree of that we receive into it  aliment medicine and poison whereof aliment be that which the nature of man  can perfect alter and overcome medicine be that which be partly convert by  nature and partly convert nature and poison be that which work whole upon  nature without that nature can in any part work upon it so in the mind  whatsoever knowledge reason can at all work upon and convert be a mere  intoxication and endanger a dissolution of the mind and understanding but for  the latter it have be extreme set on foot of late time by the school of  Paracelsus and some other that have pretend to find the truth of all natural  philosophy in the scripture scandalize and traduce all other philosophy as  heathenish and profane but there be no such enmity between God word and his  work neither do they give honour to the scripture as they suppose but much  embase they for to seek heaven and earth in the word of God whereof it be say  heaven and earth shall pass but my word shall not pass be to seek temporary  thing among eternal and as to seek divinity in philosophy be to seek the live  among the dead so to seek philosophy in divinity be to seek the dead among the  live neither be the pot or laver who place be in the outward part of the  temple to be seek in the holy place of all where the ark of the testimony be  seat and again the scope or purpose of the spirit of God be not to express  matter of nature in the scripture otherwise than in passage and for  application to man capacity and to matter moral or divine and it be a true  rule seller other advocate little authority for it be a strange conclusion if  a man shall use a similitude for ornament or illustration sake borrow from  nature or history accord to vulgar conceit as of a basilisk a unicorn a  centaur a Briareus a hydra or the like that therefore he must needs be think  to affirm the matter thereof positive to be true to conclude therefore these  two interpretation the one by reduction or enigmatical the other philosophical  or physical which have be receive and pursue in imitation of the rabbi and  cabalist be to be confine with a a Nola  akryn to taste of say time but the  two latter point know to God and unknown to man touch the secret of the heart  and the succession of time do make a just and sound difference between the  manner of the exposition of the scripture and all other book for it be a  excellent observation which have be make upon the answer of our saviour Christ  to many of the question which be propound to he how that they be impertinent  to the state of the question demand the reason whereof be because not be like  man which know man think by his word but know man think immediate he never  answer their word but their think much in the like manner it be with the  scripture which be write to the think of man and to the succession of all age  with a foresight of all heresy contradiction differ estate of the church yea  and particular of the elect be not to be interpret only accord to the latitude  of the proper sense of the place and respective towards that present occasion  whereupon the word be utter or in precise congruity or contexture with the  word before or after or in contemplation of the principal scope of the place  but have in themselves not only total or collective but distributive in clause  and word infinite spring and stream of doctrine to water the church in every  part and therefore as the literal sense be as it be the main stream or river  so the moral sense chief and sometime the allegorical or typical be they  whereof the church have most use not that I wish man to be bold in allegory or  indulgent or light in allusion but that I do much condemn that interpretation  of the scripture which be only after the manner as man use to interpret a  profane book in this part touch the exposition of the scripture I can report  no deficiency but by way of remembrance this I will add in peruse book of  divinity I find many book of controversy and many of commonplace and treatise  a mass of positive divinity as it be make a be a number of sermon and lecture  and many prolix commentary upon the scripture with harmony and concordance but  that from of write in divinity which in my judgement be of all other most rich  and precious be positive divinity collect upon particular text of scripture in  brief observation not dilate into commonplace not chase after controversy not  reduce into method of be a thing abound in sermon which will vanish but  defective in book which will remain and a thing wherein this age excel for I  be persuade and I may speak it with a absit hate word and nowise in derogation  of antiquity but as in a good emulation between the vine and the olive that if  the choice and best of those observation upon text of scripture which have be  make disperse in sermon within this your majesty island of Britain by the  space of these forty year and more leave out the largeness of exhortation and  application thereupon have be set down in a continuance it have be the best  work in divinity which have be write since the Apostles time the matter inform  by divinity be of two kind matter of belief and truth of opinion and matter of  service and adoration which be also judge and direct by the former the one be  as the internal soul of religion and the other as the external body thereof  and therefore the heathen religion be not only a worship of idol but the whole  religion be a idol in itself for it have no soul that be no certainty of  belief or confession as a man may well think consider the chief doctor of  their church be the poet and the reason be because the heathen God be no  jealous God but be glad to be admit into part as they have reason neither do  they respect the pureness of heart so they may have external honour and rite  but out of these two do result and issue four main branch of divinity faith  manner liturgy and government faith contain the doctrine of the nature of God  of the attribute of God and of the work of God the nature of God consist of  three person in unity of Godhead the attribute of God be either common to the  deity or respective to the person the work of God summary be two that of the  creation and that of the redemption and both these work as in total they  appertain to the unity of the Godhead so in their part they refer to the three  person that of the creation in the mass of the matter to the father in the  disposition of the from to the son and in the continuance and conservation of  the be to the holy spirit so that of the redemption in the election and  counsel to the father in the whole act and consummation to the son and in the  application to the holy spirit for by the holy ghost be Christ conceive in  flesh and by the holy ghost be the elect regenerate in spirit this work  likewise we consider either effectual in the elect or private in the reprobate  or accord to appearance in the visible church for manner the doctrine thereof  be contain in the law which disclose sin the law itself be divide accord to  the edition thereof into the law of nature the law moral and the law positive  and accord to the style into negative and affirmative prohibition and  commandment sin in the matter and subject thereof be divide accord to the  commandment in the from thereof it refer to the three person in deity sin of  infirmity against the father who more special attribute be power sin of  ignorance against the son who attribute be wisdom and sin of malice against  the holy ghost who attribute be grace or love in the motion of it it either  move to the right hand or to the leave either to blind devotion or to profane  and libertine transgression either in impose restraint where God grant liberty  or in take liberty where God impose restraint in the degree and progress of it  it divide itself into think word or act and in this part I commend much the  deduce of the law of God to case of conscience for that I take indeed to be a  break and not exhibit whole of the breed of life but that which quicken both  these doctrine of faith and manner be the elevation and consent of the heart  whereunto appertain book of exhortation holy meditation Christian resolution  and the like for the liturgy or service it consist of the reciprocal act  between God and man which on the part of God be the preach of the word and the  sacrament which be seal to the covenant or as the visible word and on the part  of man invocation of the name of God and under the law sacrifice which be as  visible prayer or confession but now the adoration be in breath et  in point of fact there remain only calf a lip although the use of holy vow of  thankfulness and retribution may be account also as seal petition and for the  government of the church it consist of the patrimony of the church the  franchise of the church and the office and jurisdiction of the church and the  law of the church direct the whole all which have two consideration the one in  themselves the other how they stand compatible and agreeable to the civil  estate this matter of divinity be handle either in from of instruction of  truth or in from of confutation of falsehood the declination from religion  beside the privative which be atheism and the branch thereof be three heresy  idolatry and witchcraft heresy when we serve the true God with a false worship  idolatry when we worship false God suppose they to be true and witchcraft when  we adore false God know they to be wicked and false for so your majesty do  excellent well observe that witchcraft be the height of idolatry and yet we  see though these be true degree Samuel teach we that they be all of a nature  when there be once a recede from the word of God for so he say quasi sin  to foretell be to fight back et quasi wicked idolatry nolle to become these  thing I have pass over so brief because I can report no deficiency concern  they for I can find no space or ground that lie vacant and unsown in the  matter of divinity so diligent have man be either in sow of good seed or in  sow of tares thus have I make as it be a small globe of the intellectual world  as true and faithful as I can discover with a note and description of those  part which seem to I not constant occupate or not well convert by the labour  of man in which if I have in any point recede from that which be common  receive it have be with a purpose of proceed in well and not in other a mind  of amendment and proficiency and not of change and difference for I can not be  true and constant to the argument I handle if I be not Willing to go beyond  other but yet not more Willing than to have other go beyond I again which may  the better appear by this that I have propound my opinion naked and unarm not  seek to preoccupate the liberty of man judgement by confutation for in  anything which be well set down I be in good hope that if the first read move  a objection the second read will make a answer and in those thing wherein I  have err I be sure I have not prejudice the right by litigious argument which  certain have this contrary effect and operation that they add authority to  error and destroy the authority of that which be well invent for question be a  honour and preferment to falsehood as on the other side it be a repulse to  truth but the error I claim and challenge to myself as I own the good it any  be be due tanquam adep sacrifice to be incense to the honour first of the  divine majesty and next of your majesty to who on earth I be most bind