Precious faith considered in its nature, working, and growth

Secondly, Reason is a far weaker light then that of Faith. It is a light shining in darkness, and after all its glimmerings, it leaves but a foolish heart and vain imaginations, Rom. 1.21. it is as a little spark […] an ocean of reigning corruptions, and these keep the heart from taking fire with the love of those excellencies which are known by nature. The Gentiles knew God, but they did not like to have him in their knowledge, Rom. 1.28. millions of unruly lusts, like the sons of Belial about Lots house, beset this natural light, and keep it as it were in prison; thus the Apostle, they withheld it in unrighteousness, Rom. 1.18. and it is too weak to break out of this prison, and show it self practically: I shall give some instances hereof. All Nations in all climates and through all ages, have conspired together to confess a Deity: Conscience within bears witness to him, and so do all the creatures without also; one would wonder therefore that ever Idolatry should get footing in the world, but what saith the Apostle, they changed the truth of God into a lye, and the glory of the incorruptible one into a corruptible image, Rom. 1.23.25. there were store of abominable idols among them; no doubt natural light gave its secret vote for God, but it was but the vote of a poor prisoner altogether insignificant, ⟨p. 14⟩it was not strong enough to make them own God in his own world. Again, reason and nature say, that God must be worshipped with the heart, and that a pure heart, purâ meant colendus, was the old verse, in suo cuique consecrandus est pectore, said Seneca. God hath not [Greek or Hebrew], a more proper place upon earth then a pure heart, saith Hierocles; O divine saying, next door to that of our Saviour, blessed are the pur• in heart, for they shall see God. But after all this, can this natural light work a dram of true sanctity or holiness in the heart? No, the very Schoolmen themselves (who ever give nature her due with an overplus) will not say so, only they say, facienti quod in se est, Deus revelabit Christum & largietur gratiam. Well, if this hypothesis (which I am not now to dispute) were true, can there be an instance given among all the Pagans from the morning of the world till this day, of any one man who by the right use of turals arrived at true grace? If so, what will become of that in the Apostle? Who hath called us with an holy calling;