Motives to holy living, or, Heads for meditation divided into consideratins, counsels, duties : together with some forms of devotion in litanies, collects, doxologies, &c.

§. 50.

6. Not hearkning to your reason against what seems clear Re∣velation; nor against strongly-confirmed Tradition; or common Ecclesiastical History; nor against the professed experience of other Saints of God. That Philosophical Caution 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems mischievous in Divinity, espe∣cially against the common authority and credulity of so many others. And that thing may be most credible and conformable to a well-rectified Reason that disagrees with ours as yet not so clear-sighted, or otherwise prejudiced and mis-seasoned. Not opposing God's wisdome, or justice, (such as we fancy them) to what is his work; or his Power, to what is his promise; and not stating, what is, and what is not, to him possible; But captivating our rea∣son for other things (in the former Circumstances) as

far as we do for the Trinity. For our Reason is very weak; and all true Reason hath an anti-reason, and verity, a veri∣simility, always opposing it.

7. Taking heed also of using negative argumentations from former Authority against better: As, That if such a thing were a truth; or a truth of such consequence, It would have been mentioned by our Lord, the Apostles, the Fathers of such, and such times. As, if any, in the Apo∣stles times, should have argued, That the Mosaical Cere∣monies were not abrogated by Christ, because our Lord (who foresaw such a grand Controversy) yet in the Gospels hath expresly said nothing of nullifying them. Or again; That he had said nothing of them, because the Apostles quote not any such his commands. Or should have argued, That the Gentiles were not to be admitted into the Church, &c. because so many at Pentecost when inspired with the Holy Ghost, as yet knew nothing of it; Or, because afterward it (a matter of such consequence) was revealed to none of the rest; and discovered to Peter only by a Vision and an Experiment (See Acts 11.3.15. comp. Act. 10.28.34.) not by a clear command. Again, Not rejecting any thing as the Invention or Institution only of later times, from this negative arguing, That it cannot be shewed in the Writings, Histories, or Registers of the former; For many things may be believed or practised in such times when they are not mentioned in the Records thereof: Especially if those times less abound with Writings. Nor is every thing to be concluded new, that is newly spoken of, or agi∣tated. Which agitation first happens to be upon some new opposition made to things formerly received. Not using also Negative Argumentations from former times, to the disparaging or disswading any practice of the later on this account, such practice was not in former, or then was less frequent. For many such very beneficial for the aug∣menting of Piety or Devotion may be discovered, or also in∣stituted

anew in any age. And it is a sufficient licence of them, if nothing therein can be shewed contrary to the Divine Prohibitions, or Commands. The same thing also may be said concerning the Divine Favours and Ho∣nors done to God's Servants and Saints; not in all ages perhaps dispensed altogether after the same manner, but some more frequent in one, some in another. And, for such varying practices of later Church, or Favours of the Divine Grace, if a considerable benefit appears of the first, and an evident proof of the second (Voluntas Dei, as St. Austine De Inventione S. Stephani, Fidem quaerit, non quaestionem), this is sufficient for allaying our further inquisition; and establishing our acquiescence in them. For God seems to be pleased that the successive ages of the World should be entertained with some variety; And the Oeconomy of the Church after Constantine's times differing in many things from the former, yet was enter∣tained with general approbation.