Mysterium Religionis Recognitum.  
AN EXPEDIENT FOR Composing DIFFERENCES in RELIGION. In certain Assertions and Conclusions.  
Presented to Consideration.  JER. 6.16. Stand upon the ways, and see, and ask for the old paths. 
LONDON, Printed for R. ROYSTON. 1649.   

TO THE READER.  
IN repairing of ruinous and shattered Edifices, we dig and pare away the Rubbish, till we find a bottom or firm foundation to build upon; And in reforming disordered Polities, and composing differences in Church in special, our Author conceives we are to proceed in the same manner, and remove all Superstition and Imposture out of the way, to raise a lasting fabric. And this is the Design of the following Expedient, which is nothing else but a Recognition or Review of Christian Religion( as if we were to begin the world again) upon its proper Principles. Wherein, in the first place he surveys the grounds we stand upon, and Abilities we have for such pursuit, trying the balance, as it were, before we weigh any thing therewith; And thereupon proceeds ( à notioribus) from natural, to supernatural or revealed principles; And in passing Revelations, examines their value, as well for the Divinity, as obligation, by precedent reason; and makes the clearest estimate of things we ever met with; Rejecting as much as in him lieth, all unjust Impositions and Usurpations as Jure Divino, for erecting the fairest Structure that human Reason, in its exaltation upon Divine Revelation, can contrive. And this we conceive is the best Divinity we are to expect in this life: Or however it is better to admit even of Mans advice,( till we be sure of better) for Unity, then follow the Devils in dissension. If the Author in this traverse, dig deeper then others have been wont, we hope it will be at least excused, since( it must be acknowledged) he digs but to the bottom,( where things are down already) without which there is no building to purpose, according to the work in hand amongst us.  
And in truth this is no ambitious work, he sets up nothing of his own whereon to raise a name, but onely clears the ground, and leaves the building to all that are concerned therein. Which we thought good to advertise thee.   

AN EXPEDIENT FOR composing Differences in Religion. In certain Assertions and Conclusions.  

ASSERTION I.  
FOrasmuch as we are by nature, Men, that is, Reasonable Creatures; In a just enquiry after Truth and Peace, we must bear up according to the excellency of our being, and not( for any pretence whatsoever) by revolt from Reason, or abuse of it, make Bruits of ourselves.  
By Reason we understand that supreme faculty 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 natural and Divine objects, where they are proposed: As the eye seeth, or the ear heareth, It ( pro arbitrio) weighs, and prizeth all things, and arguments, by their several topics,( 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. It tries all outward rules and guides, And itself makes laws for us, And what rule soever it admits of, is always the last and immediate Guide of human Actions.  
And we abuse Reason, when( through Imposture) we make either it's first Apprehensions from sense, or Composition of Notions, or succeeding discourse thereupon, amiss. But when by an implicit faith we give up ourselves to other guides, without it's warranty, we wholly Revolt from, and depose it, and Act as Bruits.   

II.  
The internal Faculties of Reason and external 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 clear 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 laws and Penalties thereupon are grounded.   

III.  
Though Reason find us Independent for our Particulars, It adviseth us to unite, and fortify ourselves in society with others. And then whatsoever our liberty be in Private matters, In things of public Concernment, The fundamental Law of Society, for the common safety( in case men cannot agree) is, the public or more universal Reason, or such as act for it( as more Divine) must prevail over particulars. If not for the convincing our judgements, hindering a modest enquiry after Truth, or an orderly Representation thereof to the world, at least to silence popular Attempts, and keep the Peace, at the peril of transgressors.   

IV.  
Now by the eye of Reason, from the scale of Causes, we learn, That there is a God, and That God to be worshipped; and that, where he reveals himself, according to his own Prescript. Nothing being more reasonable, then that he whose Reason is Prototypall, and hath made our Reason, and whose goodness delights in preserving what he hath made, should( for his sovereignty) 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 supernatural things in Scripture is sometimes said to be divine, and the gift of God, and The evidence of things not seen— 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 seen God at any time, And there may be supernatural, which are not Divine Revelations, much caution is to be used herein.  
1. First; it is but necessary for our own satisfaction that we try 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 less Reasonable a Religion is, the more supernatural enforcements it hath need of.  
2. And again, since that all Rules are finite, cases infinite. 
* Grammar, rhetoric, and logic, are all Acts and Instruments of Reason, and we are to make use of all in consideration of Divine, as in human Traditions; so long as we keep us to the proper spheres of their several Principles, without Transition à genere ad genus, from Nature to Divinity. logic( 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 topics, we can clear nothing in, nor prove any thing from Revelation itself. And in Divine traditions the chief Principle( which we conceive not difficult) is, that supernatural causes may produce supernatural effects. We cannot believe contradictions, because we cannot understand them, nor explicitly believe any more, then we find explicitly revealed unto Us.  All, even Divine laws, suppose Pre-existent Faculties, and Notions of Reason in conceiving; and further exercise 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 ourselves 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 ourselves then. The Jews( we know) had Moses their guide, a Legislator Tam in Civilibus, quam Sacris, Who by his miraculous Power and goodness proved himself Divine. But( the Scribes and Pharisees having so much abused the written law of Moses by Extravagant Glosses) our 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 shown the substance of the gospel, and Scope designed us, as well 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 internal assistance, to prosecute( according to our different Estates in our several 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 historical, natural, physical, Oeconomicall, political things described in Scripture. All is not Law which is written in the Old Testament, or in the books of Moses, Nor all gospel which is of the New: There are may things therein Historically delivered, as mere Relations, wherein they speak as men, rather then Revelations from God. And the Rules therein transmitted to us,( as the particulars show) seem but occasional 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 laws, and entire systems of Law for all men; Or liker the practise of hippocrates, then his aphorisms.  
These writings were canonised for us, but by men, and that some of them, long after they were published; And their Conclusions oft-times seem( for the occasion) to varie amongst themselves, and hold onely in parallel cases, which( upon all circumstances) rarely occur again; and require an immense knowledge to comprehend them.  
The Nature of Religion( which is the touch-stone of mens ingenuity, and trial of wel-composed minds) forbids us always to expect an absolute certainty in matter of Religion. But the universal consent of all Christians,( if there were no more advantage in Reason for Scripture) is to be preferred before the testimony of any special Church in christendom for itself. And the Spirit of God works but by men, and is now adays 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 itself. Reason judges, but better by the Spirit. The Spirit( as he pleaseth) aids us, and helps our infirmities, but suppliants no mans reason upon Scripture.  
again, the Spirit( as now adays we talk on't) is a dangerous pretence; And if we pursue it home, a leveling 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 control; 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 sense.   

VII.  
And the Substance of the New Testament, and principal End or Scope of the gospel, or the tidings of the kingdom 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) seems not to be the setting up of any interest in this World, or any certain absolute Policy, or form of Government, or Infallible Spirit for Judge, or Church for Guide, for all; men much less the leveling 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 mosaical Ordinances, betwixt the Jews and Gentiles. Secondly; The re-erecting, or new explicating, and furbushing the Old Law, The Law of Nature, which is common to mankind,( which is expressed in Scripture, under the names of self-denial, Repentance, Charity, righteousness, 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 mosaical expiatory Sacrifices to support our Hope; declaring( in chief) on Gods part, the Evangelical Qualification of Remission of sins to Penitents; that is, such as amend their lives, according to the aforesaid Rule.  
This purport of the gospel in all three heads seems [ 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 laws, and ceremonial Expiations of Transgressions, and therefore required continual supernatural 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 aptness of Insinuations in the person of the Mediator thereof; I will put my laws into their mindes, and writ them in their hearts,[ or my Law shall be such, as shall be so put and written;] And( in general terms) 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 mere positive laws) 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 rational, & Consentaneous to the Principles, which by Nature, or Grace, and Education, All men ( in the Universality, to avoid difference) shall have, that it shall be sufficiently known, or readily approve itself unto them, if they please;( which is a perfect character of the moral Law.) 3. The Promise, or Reward on Gods part to raise our Hope follows. For( without levitical or ceremonial Expurgations of their own) I will forgive their iniquities, and their sins 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 moral, or Law of Nature for Reasonable men: As Remission of sins in its latitude, import not onely the oblation of Punishment, but our Redintegration to the blessing of eternal life.) But it is further considerable, That this is the Substance of that absolute form of Prayer which our Saviour( for assistance in our Duty) teacheth us. And he briefly recapitulating the business of his coming 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 speak unto you, whilst 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 psalms concerning 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 signal Evidence to this Truth.)  
Indeed there are 3. main theological virtues, Faith, Hope, and Charity; that is, Faith, besides the two forementioned; But( in this opposition) Faith is rather an intellectual, then moral virtue; 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 sustain, and cheer us in this spiritual life: But the way we are to walk in, and main work we are to do( 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 three; 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 firm 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 virtues, 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 elsewhere distinguisheth) we shall find that Charity is the more final, and more public, or Common good. The two former are but as means to this End; they determine in ourselves, 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 enjoined, onely for the light and support it gives, and fruit it bears. As there is no walking 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 itself, be the meanest virtue, And in the former enumeration supposed,( As the Foundation is the meanest, though most necessary part of an edisice.)  
self-denial,( As it is the Abrenunciation of the inordinate affection of Self-love, and so of self-conceitedness, and Self-seeking in us) is rather a Privative Disposition to virtue, then virtue itself. It is Charity which pointing at the end( for a greater good) completes and perfects it. This is that reasonable service of Saint Paul, The royal 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 chief 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 laws, and signs, and wonders, whereby they authorised and proved that Doctrine,( which indeed are the most substantial parts of the Gospel) we shall find 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 ceremonial Law of Moses, having their compliment and period in him, who was the Substance. The predictions of the New Testament too looking this way) Thereby warranting his Commission. But the signs accomplished in him,( And in particular, that of his Resurrection, whereby the Gospel which was well-nigh dead with him revived) though evidence of his Authority, and principal 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 satisfy 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 palace of Christianity. It is not his work upon us by these signs 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 concern us, are( as we have said) of two sorts, such as sustain our Hope; whereof in sum we make profession in that capitular, which we call the Apostles Creed( For the particulars therein contained are not Articles of simplo 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 gospel is spent in setting them up) serve onely in their places in order to our main work, which is Charity. In sum, Repentance or news of life, is the life of Charity, and the Basis or Rise of Charity, is the Abrenunciation or denial of ourselves; And to a perfect self-denial,( 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 that they be but strong enough to produce holy Obedience to the Commands of Christ.   

VIII.  
These seem to be the Heads truly Christian or Divine, that is, such as Christ himself hath immutably established as essential for all men,( The rest of Scripture, for the generality, 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 reducible to some of these Heads( whether Speculative and practical) is either matter of ecclesiastical 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 natural, then Down Right:) Or of personal Edification, which may seem indeterminable, or unnecessary for States to insist on, and they leave at large to Private men to satisfy their own Consciences in. Such are matters of Order and Decency, compliment, and integrity, occasional discourse or council 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 yielding matter of mystery, and Admiration, or some good light, but no certain obligation to our practise; as lying besides the Scope of the gospel. They are, oft-times, like the glorious Prospects of Land and Water, Mountaines and valleys, Campania's and lands; Objects to excite and amuse a Traveller, but for the most part besides his road. 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 general Rules or Arguments from such particulars; Nor particular Decisions elsewhere from general Rules, but by human Reason on the one side, as we conceive our Cases parallel, whereby the Conclusion( as it were, taking wind) cannot be esteemed purely Divine.  
If there be any thing else that pretends to Christs Institution absolutely, it is for Sacraments or ecclesiastical Rites under the Gospel( which are Actions to supply words for representing Things.) We conceive, as the case may lye( 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 ecclesiastical. approbation, 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 apparent 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 do in Civill affairs; and as the councils and Fathers, which were before us have done in ecclesiastical.  
And thus we are to Proceed in all other such like Differences. For the kingdom of God consists not in such external things; But in righteousness, 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, ecclesiastical, and of personal Cognizance in Scripture, and Religion. For so Churches, or Christian States, who in order to their temporal Security, and particulars, who for their Private Consciences, will be trying all things; might enjoy their due limits, and have nothing left to quarrel 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 public Directories or liturgies( for Prayer, Confession, Thanksgiving, &c.) answerable hereunto, avoiding all such things as might occasion scandal 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 hath done, or indeed should be; and thereby set at nought the fundamental laws of Society, and all other human 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 far as in them lieth, to hold forth the pure mind of Christ. And considering that these are supernatural things, and such whereunto the understandings of men are not to be elevated by force but Reason; Churches had need be wary, how they extend their Authority too far herein; But graciously hear all Scruples, and return all possible satisfaction: And give dissenting Persons the best Quarter and toleration 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 real or Pretended Conscience, then any general Rule. But for simplo Dissenting,( whether in matters Speculative or practical) as it is an Act of the Understanding, it is very favourable. And for mere disobedience, as it is but a Privative Act or suspense of Concurrence in practical matters, so long as it is without manifest perverseness, or further Disturbance,( though it be a tacite Censure of Authority) it may be born with: But if Particulars out of an Over-weening conceit of themselves, or pretence of a Prophetike or apostolic mission in these matters, will be undertaking to overhear all Orders of superiors, and make themselves the onely Figures in a number, which is the highest Contempt; superiors, who have power over the Outward man, & are to provide for the common safety, must interpose. The Prophets and Apostles for their times, working by an extraordinary Spirit, which they were able by signs and Wonders to show 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 special sects into Churches Independent upon the State, is but a disjointing 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 enjoining 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 do not always command the best things. And if Superiors overthrow the Substance of the gospel, or seem to us so to do, we may seek the best quarter we can get from them; but must reserve our Consciences herein to their own Masters, and suffer for Gods cause whatsoever they who have power over the outward man, shall inflict upon us; rather then violate the public Peace, or follow the unjust commands of men;( which is the very Duty of taking up the cross, and suffering for righteousness sake.)   

X  
The Disproportioned Conceits which Men have of Divine Revelation, or the Word of God, Is the grand controversial of all the mischief in the world; And in special amongst us Christians, This mistaking all Scripture( in it's amplitude of practise on both sides the Rule) to be equally a Canon, as it is canonical; that is, of equal Concernment to us as a Law, as it is of equal Authority and Truth. For hence,( according to that saying, In nomine Dei incipit omne malum) not only Ignorant, but Worldly men take advantage, several ways 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 several Schemes of their Interests, as Jure Divino; And having so dazelled, and in a manner put out the eyes of our Understandings( as the philistines served samson) led 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 oppugn, like Jews and Turkes,( though happily better Christians than themselves; And like Christians, ready to accept such Doctrines oft-times as prudential Acts, for order and decency, though not De Fide) to the great scandal, and high Dishonour of Christian Religion.   

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

Conclusion.  
I. So that, as we steadfastly believe all holy Scripture, and should be glad in all things( so far as we may) to be regulated thereby; withall we believe— That it is from good Reason, and not otherwise, That we are to believe Scripture itself.— And the Rules therein, not coming home to all Cases, nor any other judge being thereby appointed to work off such Rules, there is much left to the Reason of men and Churches, and more Discretion to be used in the finding out the Scope of particular places, and Application thereof, and making out Scripture to ourselves, then every body is ware of. It is a like madness To expect all, and Nothing from Scripture.  
II. Reason is a Principle not( like the pretence of Church Spirit, Light, Faith, Tradition, or Scripture alone, councils, Fathers, &c.) proper to a Sect; But as it is precedent, fundamental, and superior( in respect of us) to all other; Impartially common to mankind, and equal for all men, and( in truth) better grounded then those other Superstitions. Reason( though warped with Interests) is the thing( we see) that all Leading Parties act, by whatsoever they pretend, By forsaking Reason we seem fallen in to this Confusion; And by thus drawing it, must look to find our way again. A Church so far out of frame as ours is, had need be resolved into it's Principles, and have it's Doctrines laid De Novo. Being out( as the proverb is) we must begin again.  
III. Thus by Gods grace we shall detect Imposture, and becalme Faction; thus we shall, Reddere Caesari quae Caesaris, & Deo quae Dei. Duly serve God and Man both in their places; and not suffer Quae Dei to invade the Estates of men. Thus we may hope for some issue out of these Differences, in Religious, as in Civill affairs; which otherwise( without a Miracle) seems impossible. All Conference, Disputations, and means of Pacification, whilst Men reserve themselves, such places of Retreat, seem vain and absurd. And a toleration, Per Omnia( as the process of the World shows) is a thing onely for weaker parties to talk on. Crafty men will be working Rising Sects into Faction( for Gods sake) to devour the weaker or less wary. Thus according to the Rules of the great Architect, we shall re-edify a Church, Ad usum, ad speciem, & ad Firmitatem, First we shall raise a firm and lasting fabric; which by patching worldly Interests and Dependencies upon other Principles, is but daubing, and ruinous in it's Foundation: And again, make that useful and Specious, which otherwise can be but lame, Deformed, and Confusion. Thus like that wise Gospel-Builder, we shall build upon a Rock, whereas all other are but sandy Foundations.  Quos perdere vult Jupiter, hos dementat.  
FINIS.   

ERRATA.  
Pag. 5. lin. 31. red aphorisms. In truth they are rathrr Tracts where some have gone, then Roads which all men are bound to keep. p. 8. l. 28. r. imports not onely the Ablation. ibid. l. 33 r. into the. p. 9. l. 11. r. and affections. p. 12. l. 12 r. or practical. ibid. l. 17. r. Divine Right.