A26869:99
The arrogancy of reason against divine revelations, repressed, or, Proud ignorance the cause of infidelity, and of mens quarrelling with the word of God
London: printed by T.N. for Tho. Underhil, 1655
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
6. Consider further, that it is the very nature of Faith to believe the thing revealed or testified, upon the mere credit of the testifier or revealer, If therefore you will have no such implicit belief in God, you will have no faith at all. To see a thing in its own Evidence, is not to Believe. The formal object of faith is the veracity of God: Reason assures us first that God cannot lye: and next it discerneth by evidence, that [This is Gods word, or a Divine Revelation]: and then we may well build upon this foundation, that each particular of this Revelation is true. So that it is no true Belief, if the credit of the Testifier be not the reason of your Assent. If therefore you must see the reason of Gods revealed truths, and the very manner and end of all his works, before you will believe, this is as much as openly to proclaim, that you will be no believers at all. You will Assent to the words of the falsest Liar, as long as you see the Evidence of truth in the things themselves which they report. And will you give no more credit to God then to such a one? Will you believe God no further then you see a Cogent Evidence ⟨p. 54⟩in the thing asserted, which shows that he cannot deceive you therein if he would? Why, thus far you will believe the worst of men: For indeed this is no believing at all. If you do not first believe that God cannot lye, and so that all that he saith is true, you have no belief in him at all.
6. Consider further, that it is the very nature of Faith to believe the thing revealed or testifyed, upon the meer credit of the testifyer or revealer, If therefore you will have no such implicite belief in God, you will have no faith at all. To see a thing in its own Evidence, is not to Believe. The formal object of faith is the veracity of God: Reason assures us first that God cannot lye: and next it discerneth by evidence, that [This is Gods word, or a Divine Revelation]: and then we may well build upon this foundation, that each particular of this Revelation is true. So that it is no true Belief, if the credit of the Testifyer be not the reason of your Assent. If therefore you must see the reason of Gods revealed truths, and the very manner and end of all his works, before you will believe, this is as much as openly to proclaim, that you will be no believers at all. You will Assent to the words of the false•t Lyar, as long as you see the Evidence of truth in the things themselves which they report. And will you give no more credit to God then to such a one? Will you believe God no further then you see a Cogent Evidence ⟨p. 54⟩in the thing asserted, which shews that he cannot deceive you therein if he would? Why, thus far you will believe the worst of men: For indeed this is no beli•ving at all. If you do not first believe that God cannot lye, and so that all that he saith is true, you have no belief in him at all.
7. If you are Christians, you are Christs Disciples, and therefore must wait on him in the humble posture of learners. And he that will no w•it credit this teacher is not like to learn. If you will not believe him, but assent only to that which is evident of it self without his word, then how are you his Scholars?
7. If you are Christians, you are Christs Disciples, and therefore must wait on him in the humble posture of learners. And he that will no w•it credit this teacher is not like to learn. If you will not believe him, but assent onely to that which is evident of it self without his word, then how are you his Scholars?
8. Will you allow your own children or Scholars to do so by you? If they should dispute with you instead of believing you, and so should reject all that you tell them as false, that is beyond their capacity as to the reasons and manner; you would not think that they did their duty When a schoolmaster is teaching his scholars their lesson, shall they instead of learning, dispute it with their master, and in every difficulty or seeming contradiction, unbelievingly say, [How can these things be]? Be not guilty of that towards God, which you would not have a child be guilty of to a man.
9. Consider also, if this course be taken, whether ever you be like to come to knowledge. For the knowledge of things whose Evidence is all in the Revelation, and the credit of the Testifier, can be no other way attained but by believing. All things seem strange and difficult at first, to those ⟨p. 55⟩that have not learned them. If you understand all things already, what need you to learn any more? If you do not, then all that you understand will appear to you at first as darkness or contradiction. If now you will be so confident of your own understandings, as to cast away all that you understand not already, because it seems contradictory or unlikely, how are you like to know any more? If you will conclude that all is false which you understand not already, you are like to make but unprofitable scholars. Well therefore saith Solomon, Prov. 6. 12. [Seest thou a man wise in his own conceit? there is more hope of a fool then of him] For certainly it is a double degree of folly, for a man not only to be ignorant of the things of God, but also to be so ignorant of his own ignorance. And we must be at more pains to make such proud men know that they do not know, then to make the humble to know the truths themselves, which they perceive that they yet know not. And therefore Paul doth not only bid us [Be not wise in your own conceits] Rom. 12 16 But also, intimates that ignorance is the cause of such conceits of wisdom, Rom. 11. 25. [For I would not brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits] As Solomon saith of the foolish sluggard, that [He is wiser in his own conceit then seven men that can render a reason] Pro. 26 16.
9. Consider aso, if this course be taken, whether ever you be like to come to knowledge. For the knowledge of things whose Evidence is all in the Revelation, and the credit of the Testifyer, can be no other way attained but by believing. All things seem strange and difficult at first, to those
10. Consider, Whether in this case you join not impudency and inhumane ingratitude to your Arrogancy? When Christ condescendeth to become your teacher, and you are loiterers and ⟨p. 56⟩dullards and will not learn, but have lost the most of your time in his school, is it not a great mercy now, that he will yet entertain you and instruct you, and doth not turn you out of his school? And will you, instead of being thankful for this mercy, fall a quarrelling with his truth, and take on you to be wiser then he, when you have so provoked him by your ignorance and unprofitableness! Will you fly in his face, with audacious unbelieving questions, and say [How can these things be.] As if it were he that knew not what he said, and not you that did not understand him?
10. Consider, Whether in this case you joyn not impudency and inhumane ingratitude to your Arrogancy? When Christ condescendeth to become your teacher, and you are loyterers and ⟨p. 56⟩dullards and will not learn, but have lost the most of your time in his schoole, is it not a great mercy now, that he will yet entertain you and instruct you, and doth not turn you out of his schoole? And will you, instead of being thankful for this mercy, fall a quarrelling with his truth, and take on you to be wiser then he, when you have so provoked him by your ignorance and unprofitableness! Will you flye in his face, with audacious unbelieving questions, and say [How can these things be.] As if it were he that knew not what he said, and not you that did not understand him?
11. Consider, How easily can God evince the verity of those passages which you so confidently reject, and open your eyes to see that as plain as the high-way, which now seems to you so contradictory or improbable? And then what will you have to say for your unbelief and Arrogancy, but to confess your folly and sit down in shame? You know when any difficult case is propounded to you in any other matter, which you can see no probable way to resolve, yet when another hath resolved it to your hands in a few words, it is presently all plain to you, and you wonder that you could not see it before. You are as one that wearieth himself with studying to unfold a Riddle, and when he hath given it over as impossible, another openeth it to him in a word. Or as I have seen boys at play with a •a•r of tarrying Irons, when one hath spent many hours in trying to undo them, and casts them away, as if it could not be done, another ⟨p. 57⟩presently and easily opens them before his face. So when you have puzzled your brains in searching out the reasons of Gods ways, and seeking to reconcile the seeming contradictions of his word, and say [How can these things be] in a moment can God show you how they can be, and make all plain to you, and make you even wonder that you saw it not sooner, and ashamed that you opened your mouth in unbelief. How plain is that to a man of knowledge, which to the ignorant seems impossible? If the certain event did not convince them, you should never persuade the ignorant vulgar, that learned men know so much of the motions of the Planets, and can so long before tell the Eclipse of Sun or Moon, to a Minute. But when they see it come to pass, they are convinced. Thus can God convince thee of the verity of his word, either by a merciful illumination, or by a terrible execution For there is not a soul in Hell but doth believe the truth of the threatenings of God. And the Devils themselves Believe, that would draw thee to unbelief.
11. Consider, How easily can God evince the verity of those passages which you so confidently reject, and open your eyes to see that as plain as the high-way, which now seems to you so contradictory or improbable? And then what will you have to say for your unbelief and Arrogancy, but to confess your folly and sit down in shame? You know when any difficult case is propounded to you in any other matter, which you can see no probable way to resolve, yet when another hath resolved it to your hands in a few words, it is presently all plain to you, and you wonder that you could not see it before. You are as one that wearyeth himself with studying to unfold a Riddle, and when he hath given it over as impossible, another openeth it to him in a word. Or as I have seen boys at play with a ar of tarrying Irons, when one hath spent many hours in trying to undo them, and casts them away, as if it could not be done, another
12. Lastly, Take heed of the very beginnings of this sin; for it is the ordinary way to total Apostasy; when men have once so far lost their humility and modesty, and forgot that they are men, or what a man is, as to make their shallow Reason the censurer of Gods Word, because of certain seeming improbabilities; and when they will not rest satisfied in the bare Word of God, that ⟨p. 58⟩thus it is; but they must needs know [why, an• how it can be], this opens the flood-gate of temptations upon them; for the envious Serpent wil• quickly show them more difficulties then their shallow brains can answer; and will cull out all those passages of Scripture, which are hard to be understood, which the unlearned and unstable d• wrest to their own destruction, 2 Pet. 3. 18. He will show them all the knots, but never show them how to untie them. Such arrogant questioners & censurers of Gods word, do oft run on to utter infidelity; while they are incompetent Judges, and do not know it, what can be expected from them but a false judgement? For though the light shineth in darkness, yet the darkness comprehendeth it no: Joh 1. 5. and therefore presumeth to condemn the light.
12. Lastly, Take heed of the very beginnings of this sin; for it is the ordinary way to total Apostasy; when men have once so far lost their humility and modesty, and forgot that they are men, or what a man is, as to make their shallow Reason the censurer of Gods Word, because of certain seeming improbabilities; and when they will not rest satisfyed in the bare Word of God, that ⟨p. 58⟩thus it is; but they must needs know [why, an• how it can be], this opens the flood-gate of temptations upon them; for the envious Serpent wil• quickly shew them more difficulties then their shallow brains can answer; and will cull out all those passages of Scripture, which are hard to be understood, which the unlearned and unstable d• wrest to their own destruction,
O therefore let all young, raw students, and unsettled wits take heed in the fear of God, that they exalt not themselves, and that they think not their weak understandings to be capable of comprehending the counsels of God, and passing a censure upon his word, upon the nature of the matter as appearing unto them. Nay let the sharpest wits, and greatest scholars stoop down before the wisdom of God, and be have themselves as humble learners, and enter as little children into his school and Kingdom, and submissively put their mouths in the dust, and take heed of setting their wits against heaven, or challenging the infinite wisdom to a disputation. If they love themselves let them take this advice, and remember that God delighteth to scatter the proud in the imagination ⟨p. 59⟩of their own hearts, Luke 1. 51. and to pull down aspiring sinners to the dust. As they that would set their power against God, would soon be convinced of their madness by their ruin; so they that will set their wisdom against him, are like to escape no better. [Let no man deceive himself: if any man among you seemeth to be wise in this world; let him become a fool▪ that he may be wise; for the wisdom of this world is foolishness with God: For it is written, he taketh the wise in their own craftiness: And again. The Lord knoweth the thoughts of the wise that they are vain] 1 Cor. 3 18, 19, 20.
O therefore let all young, raw students, and unsetled wits take heed in the fear of God, that they exalt not themselves, and that they think not their weak understandings to be capable of comprehending the counsels of God, and passing a censure upon his word, upon the nature of the matter as appearing unto them. Nay let the sharpest wits, and greatest scholars stoop down before the wisdom of God, and be have themselves as humble learners, and enter as little children into his schoole and Kingdom, and submissively put their mouths in the dust, and take heed of setting their wits against heaven, or challenging the infinite wisdom to a disputation. If they love themselves let them take this advice, and remember that God delighteth to scatter the proud in the imagination ⟨p. 59⟩
Answ. You must believe nothing but what you have sufficient reason to believe. But then you must know what is sufficient reason for Belief. Prove but the thing to be the Testimony of God, and then you have sufficient reason to believe it, whatsoever it be For Faith proceedeth by this Argumentation [whatsoever God testifieth is True: But this God testifieth; Therefore it is true.] You have as good reason to believe the Major, as that there is a God: and he that acknowledgeth not a God, is unworthy to be a man: All that you have to look after therefore is to prove the Minor, that [this or that is the word of God] And as concerning the Scripture in general, it carrieth sufficient Reason to warrant and oblige any man that readeth or heareth it, to believe it, in the forehead of it. It shineth by ⟨p. 60⟩It shineth by its own light, and it beareth th• certain seal of Heaven. So that we have goo• Reason to believe the Scripture, or Doctrine o• Christ to be the word of God: And then we hav• as good reason to believe it, and every part of •• to be true. And then what ground is there for any further exceptions or objections? When yo• have seen the seal of God affixed, and perceive• sufficient evidence of the verity of the whole, what room is left for cavils against any par• of it?
Answ. You must believe nothing but what you have sufficient reason to believe. But then you must know what is sufficient reason for Belief. Prove but the thing to be the Testimony of God, and then you have sufficient reason to believe it, whatsoever it be For Faith proceedeth by this Argumentation [whatsoever God testifyeth is True: But this God testifyeth; Therefore it is true.] You have as good reason to believe the Major, as that there is a God: and he that acknowledgeth not a God, is unworthy to be a man: All that you have to look after therefore is to prove the Minor, that [this or that is the word of God] And as concerning the Scripture in general, it carryeth sufficient Reason to warrant and oblige any man that readeth or heareth it, to believe it, in the forehead of it. It shineth by
Answ. Yes, if you could certainly and infallibly prove your Minor, that Scripture hath such contradictions. But that's not a thing that a sober man can be confident of proving: because all things that men understand not, may seem to them to have contradictions. And you have far more reason to suspect your own shallow understanding, then the Word. For those things as I have showed, may be easily reconcilable by others that understand, which seem most unreconcilable to you. Are you sure there can be no way of reconciliation, but you must know it? It's easy therefore to see that your Minor cannot possibly be proved.
Answ. Yes, if you could certainly and infallibly prove your Minor, that Scripture hath such contradictions. But that's not a thing that a sober man can be confident of proving: because all things that men understand not, may seem to them to have contradictions. And you have far more reason to suspect your own shallow understanding, then the Word. For those things as I have shewed, may be easily reconcileable by others that understand, which seem most unreconcileable to you. Are you sure there can be no way of reconciliation, but you must know it? It's easie therefore to see that your Minor cannot possibly be proved.
Yea it may be easily and certainly disproved, even by him that cannot reconcile those seeming contradictions: For [God attesteth no contradictions: but God attesteth the holy Scripture. Therefore ⟨p. 61⟩the holy Scriptures have no contradictions.]
The Major is most evident to the light of nature, and granted by your self. The Minor •s proved at large, before and elsewhere: Gods attestation is discernible to Reason.
The Major is most evident to the light of nature, and granted by your selfe. The Minor •s proved at large, before and elsewhere: Gods attestation is discernable to Reason.
It is therefore a preposterous course to begin •t the quality of the word, and to argue thence, that God revealed it not, when you should begin at the Attestation or seal of God, and argue thence that he did reveal it: (and indeed the very quality beareth or containeth his Image and Seal.) For you are more capable of discerning the seal of God attesting it (in the spirit of Miracles, and Holiness, &c.) then you are of discerning presently the sense of all those passages that seem contradictory to you. You may easily be ignorant of the true interpretation, for want of acquaintance with some one of those many things that are necessary thereto: But I can be certain that God hath attested the Scripture to be his Word.
It is therefore a preposterous course to begin •t the quality of the word, and to argue thence, that God revealed it not, when you should begin at the Attestation or seal of God, and argue thence that he did reveal it: (and indeed the very quality beareth or containeth his Image and Seal.) For you are more capable of discerning the seale of God attesting it (in the spirit of Miracles, and Holiness, &c.) then you are of discerning presently the sense of all those passages that seem contradictory to you. You may easily be ignorant of the true interpretation, for want of acquaintance with some one of those many things that are necessary thereto: But I can be certain that God hath astested the Scripture to be his Word.
And indeed common reason tells us that we must first have a general proof that Scripture is Gods word, and argue thence to the verity of the parts, & not begin with a particular proof of each part: It seems you would argue thus: [This and that text of Scripture are true: therefore they are Gods word] but reason telleth you, you should argue thus [This is Gods word: therefore it is true] If you set a boy at school to learn his Grammar, will you allow him to be so foolish, as to stay till he can reconcile every seeming contradiction in it, before he believe it to be a Grammar, or submit ⟨p. 62⟩to learn, and use its Rules? Or will you not • pect, that he first know it to be a Grammar, •• then make it his business to learn to understa•• it, and therein to learn to reconcile all s•em[…] contradictions? And should he not in modes• and reason, think that his Master can recon•• that which may seem unreconcilable to him, a• such unlearned Novices, as he is?
And indeed common reason tells us that we must first have a general proof that Scripture is Gods word, and argue thence to the verity of the parts, & not begin with a particular proof of each part: It seems you would argue thus: [This and that text of Scripture are true: therefore they are Gods word] but reason telleth you, you should argue thus [This is Gods word: therfore it is true] If you set a boy at school to learn his Grammar, will you allow him to be so foolish, as to stay till he can reconcile every seeming contradiction in it, before he believe it to be a Grammar, or submit ⟨p. 62⟩to learn, and use its Rules? Or will you not • pect, that he first know it to be a Grammar, •• then make it his business to learn to understa•• it, and therein to learn to reconcile all s•em contradictions? And should he not in modes and reason, think that his Master can recon that which may seem unreconcileable to him, a such unlearned Novices, as he is?
