An exposition of the lawes of Moses: Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.

EXERCITATI. II. What use reason hath in Divinity.

2 Cor. 10.5. And bringing into captivity every thought to the obedience of Christ.

AS God in the creation set up two lights to guide and to direct the world, Gen. 1.16. so the Lord hath given two lights to direct man; the light of rea∣son to direct him in things below here, and Divine light to direct him in things above: these two lights the one of them doth not extinguish the other, but onely diminish it, and maketh it fall downe and give place, and then rectifieth and exalteth it. Esa. 42.15. I will make the rivers ylands, and I will dry up the pooles. The rivers come from the fountaines, but yet when the light of grace commeth in, then the rivers are dimi∣nished and they decrease that the dry land may ap∣peare: reason is not taken away here, but it falleth downe and giveth way to grace; but the pooles shall be

dryed up, that is, grace taketh away schismes and heri∣sies and drieth them up: but when reason submitteth her selfe to Divinity and is rectified, shee hath good use in Divinity. And even as a Dwarfe set upon a Gyants shoulders seeth much further than hee did before: so doth reason when it is rectified by Divinity; and so grace doth not extinguish reason but perfecteth it: and therefore Iustine Martyr called religion true philosophie, and then he saith, he became a Philosopher when he became a Christian.

Let us consider first what is above the reach of rea∣son in Divinity. First, reason cannot bee a judge in matters Divine, for reason can never judge of the ob∣ject of supernaturall verity. Reason sheweth this much to a man: when it seeth the antecedent and the consequent, that this followeth rightly upon that: but reason never judgeth of the object of supernaturall ve∣rity, but Divinity enlighteneth the mind and maketh the spirituall man to judge of this. A Carpenter when he is working, doth see by his eye when he applieth the square to the wood, whether it be streight or not; but yet his eye (without the which he cannot see) is not the judge to try whether the tree be streight or not, but onely the square is the judge: So reason in man (with∣out the which he could not judge) is not the square to try what is right or what is wrong, but the Word it selfe is onely the rule and square; reason cannot con∣sider how faith justifieth a man, or whether works bee an effect of faith or not, but reason can conclude one∣ly ex concessis, of things granted, if faith be the cause and works the effect, then they must necessarily goe toge∣ther, and reason goeth no higher.

Secondly, no midst taken from philosophy can make up a Divine conclusion, neyther would it beget faith in a man. Example, God is not the efficient cause

of sinne, the efficient cause is a terme attributed to God: here if a Divine should goe about to prove eyther by logicke or grounds of metaphysicke, this conclusion were not a Divine conclusion, whereupon a mans faith might rest, as if he should reason this wayes, No effici∣ent cause can produce a defect but an effect, God is an efficient cause, and sinne is a defect, therefore God cannot produce sinne; this were but an humane con∣clusion and could not beget faith.. So if he should rea∣son from the grounds of metaphysicke this wayes, God is ens entium, and the properties of ens are vnum verum bonum, therefore God who is ens entium cannot produce sinne, because hee is goodnesse it selfe; the conclusion were but an humane conclusion and could not beget faith: but if a Divine should prove the same by a midst taken out of the Scriptures, and should rea∣son thus. 1 Ioh. 2.16. All that which is in the world, is ey∣ther the concupiscence of the flesh, or the lust of the eye, or the pride of life, not from the Father, this midst will make up a Divine conclusion which will beget faith in a man, and then the Christian man may say to the Philosopher as the Samaritans said unto the woman of Samaria, I beleeve not now for thy reason, but for the authority of God, which is the ground of my faith.

Thirdly, Philosophy doth not inlighten the minde with spirituall knowledge, it inlightneth the minde one∣ly with a generall knowledge whereof Iohn speaketh, Iohn 1.9. Rom. 1. when he beleeveth, his reason at the first is mere passive; therefore this speech of Clemens Alexandrinus would be very warily taken, Philosophiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocat; as though philosophy made an in∣troduction to saving faith: And this speech of some Divines is harshly spoken, lumen naturae accendit lumen gratiae, and Basils comparison must not be stretched o∣ver farre, as Dyers before they bring on the most

perfect dye, they dye first with the baser colour, to make it the more fitte to receive the more bright co∣lour: So humane learning may be a preparation to grace. But the comparison is too farre stretched here, humane learning is a preparation to make a man under∣stand the axiomes, syllogismes and logical part in Divi∣nity; but a heathen philosopher having the helpe of nature, is no sooner converted to the truth. A learned Philosopher converted to the faith, may have a grea∣ter certainty of evidence than a laicke, and may know the literall sense better, but hee hath no greater cer∣tainety of adherence, as wee see oftentimes when it commeth to the poynt of suffering. But seeing zeale is not alwayes according to knowledge, therefore know∣ledge of humane Sciences is a great helpe to the knowledge of faith once bred, when it is sancti∣fied.

Philosophie must not transcend her bounds and commit Saltum, as they speake in the Schooles, when shee taketh midsts which are mere philosophicall to prove any thing in Divinity; this was the fault of most of the Schoolemen: but when shee doth keepe herselfe within her bounds, then she hath good use in Divinity. Matth. 22. the Sadduces reason this way concerning the resurrection. If there were a resurrection, then there should follow a great absurdity, that seven men should have one wife at the day of judgement: but this is absurd: therefore, &c. But Divinity telleth reason, that here she goeth without her bounds, measuring the estate of the life to come, by the estate of this life, and borroweth midsts which are not Divine to prove this conclusion; for in the life to come wee shall be like Angels, who neyther marry nor give in marriage, and neede not to propagate their kind by generati∣on.

Another example. Nicodemus reasoned this wayes, He that is borne againe must enter into his mothers womb, Ioh. 3.4 no man can enter againe into his mo∣thers womb, therefore no man can be borne againe: but Divinity teacheth reason that she transcendeth her bounds here, and useth a midst which is mere naturall to prove a supernaturall conclusion.

A third example, Arrius reasoneth this wayes; hee that is begotten is not eternall, Christ is begotten, therefore he is not eternall: here Divinity telleth rea∣son that shee is out of her bounds, and applyeth her midsts falsly. There is a threefold generation, first a physicall generation, secondly a metaphysicall, and thirdly an hyperphysicall: physicall generation is this, when a mortall man begetteth a sonne, and this is done in time: metaphysicall generation is this, when the mind begetteth a word, and this is alwayes done in time: but hyperphysicall generation is that eternall ge∣neration, and this is done before all time; and Divinity sheweth reason how shee misapplyeth her physicall and metaphysicall generation; to this eternall generation.

Whether is such a proposition true in Divinity, [Quest.] and false in reason, the Sonne of God begotten from all eterni∣ty, true in Divinity, the Sonne of God begotten from all eternity, false in the court of reason: So Mary the Vir∣gin bare a Sonne, true in Divinity: Mary the Virgin bare a Sonne, false in the court of reason?

That which is true in one Science, [Answ.] is not false in ano∣ther. In Israel there was a judicatorie of seventy who judged of matters of greatest weight, and there was an inferior judicatory, consisting of three, and these judged of goods and matters of least moment: that which was truly concluded in the highest judicatory was not false in this inferior judicatory, although they

could not judge of a false Prophet as the great Synedri∣on did, yet they held it not false in the lowest judicato∣ry, when the great Synedrion concluded such a one to be a false Prophet: So that which is true in Divinity is not false in reason, but onely above her reach; and if any thing were true in one Science, and false in ano∣ther, then verum non esset reciproca affectio entis, that is, that which hath a being should not bee true, and that which is true should not have a being, these two pro∣positions should not be converted. There is a verity that is above reason, and there is a verity which is agreeable to reason, and there is a verity that is under reason, the first is of things taken up by faith, the se∣cond is of things taken up by reason, the third is of things taken up by sense, but there is no verity con∣trary to reason, it is not against reason to beleeve that a Virgin conceived and bare a Sonne, but it is above reason.

Wee must not seclude reason altogether from Divi∣nity, Christ himselfe used the helpe of reason against the Sadduces, and Paul against the Iewes, Heb. 7.17. Thou art a Priest for ever, after the order of Melchizedek. This is revealed by God himselfe that Christ is the King of peace and righteousnesse, yet to prove this and to make it manifest to the misbeleeving Iewes, he borroweth a helpe of a logicall notation, saying, which is by interpre∣tation, the King of righteousnesse, the King of peace, Heb. 7.2. So Christ useth reason against the Sadduces: God is the God of Abraham, Isaack and Iacob, hence he infer∣ferreth this consequent, that they must live.

[Object.] But they say that Christ and Paul were immediatly directed by God, that they could not erre in their Midsts, and conclusions as we doe.

[Ans.] If Pauls extraordinary calling had given him power to use reason, then they had spoken to the purpose, but

he useth reason as common to him and to all other men, whether Apostles or not Apostles.

But they say, [Object.] that Christs authority and Pauls was greater than ours is.

This wee grant, [Answ.] they disputed against those who acknowledged not their authority, but yeelded onely to them, in respect of the force of the argu∣ments, is it not lawfull for us to doe the same against our adversaries? which Christ did against the Sadduces, and Paul against the Iewes.

But whatsoever was pronounced by Christ against the Sadduces, or by Paul against the Iewes, [Object.] it became by and by holy Scripture, which we cannot say of our conclusions.

Although arguments used by Christ and his Apo∣stles became by and by the Word of God, [Answ.] yet it will not follow that we may not use these midsts brought forth by reason, although they become not Scripture; but then that would follow if wee brought forth these principles of reason, to make them the object of our saving faith.

Whether were the Sadduces bound to beleeve this argument of Christs, as an article of their faith, [Quest.] or not?

By the force of this consequence as it were the worke of reason, they were not bound to beleeve it, [Ans.] but as it was proved to them out of the Scriptures they were bound to beleeve it.

Seeing humane midsts have no force to binde of themselves, why are they used in proofe against men? [Quest.]

This is done for the infirmity of man, who is hard to beleeve, [Answ.] and the Divine midsts will not serve to refute the naturall man. These who have good and per∣fect sight need no other midst to see by, but the light; but a man who is of a weake sight and purblind, useth

Spectacles as a helpe to his sight: so the perverse heri∣ticks make us to bring in these humane midsts, where∣as the midsts taken out of the Word of God should serve by themselves to convince. When Christ rose againe, Thomas doubted of the resurrection and thought that his body had beene but a Spirit, but Christ bea∣ring with his infirmity, by this humane midst proveth that hee is flesh, because hee may bee touched and felt.

Observe againe that in Divinity some propositions are merely Divine, and some are mixtly Divine. These that are merely Divine, reason can doe little thing here, it can but joyne the tearmes together, but it cannot take up these great mysteries; example, if I were disputing against the Monothelites who denyed that there were two natures in Christ, and should reason thus; Where there are two natures, there are two wils; but in Christ there are two natures, therefore two wils. That in Christ there are two wils, this is a proposition merely Divine, rea∣son can never take up this, yet reason sheweth this much, where there are two natures there must bee two wills, and it judgeth onely of the connexion of these two, but it cannot judge of the verity of this, whe∣ther there be two wills in Christ or not.

[Quest.] Yee will say then, what doth reason in the ve∣rity of these propositions which are merely Di∣vine?

[Ans.] Reason in a regenerate man concludeth not that to be false which is above her reach, but onely admireth and resteth in this great mystery; and reformed reason enlightened by the Word of God, goeth this farre on, that she beleeveth these things to be possible with God which shee cannot comprehend; but reason in a corrupt man will scorne and mocke these things which shee cannot comprehend, as the Stoicke called

Paul a babler, Act. 17.18, when hee disputed against them for the resurrection, and called it a new do∣ctrine.

In these propositions againe which are mixtly Di∣vine, reason hath a further hand; example, No naturall body can be in moe places at once, Christs body is a naturall body, therefore it cannot be in moe places at once; this is mixtly Divine, for the properties of a na∣turall body sheweth us that it cannot be in moe pla∣ces at once, and the Scripture also, sheweth us that Christs body is a naturall body. [Quest.]

But is not this a mixture of Divinity and humane reason together, when wee borrow a midst out of the Scriptures, and then confirme the selfe same thing by reason? [Answ.]

This maketh not a mixture of Divinity and philoso∣phie, but maketh onely philosophie to serve Divini∣ty.

When we use reason to helpe our weaknesse, we doe not ground our faith upon reason or upon the light of nature, but upon that supernaturall light; and the light of nature commeth in, but as in the second roome to confirme our weaknesse: and as we ascribe not the price of the Ring, or the worthinesse of it to the Ham∣mer which beateth it out, but to the Gold it selfe, so our faith is not grounded upon humane reason or the light of nature, but upon the Word of God it selfe.

How can reason serve in Divinity seeing the naturall man perceiveth not the things of God; [Quest.] and the greater Philosophers, the greater enemies of grace? [Ans.]

Wee must distinguish inter concretum & abstractum betwixt philosophie and the Philosopher: many of the Philosophers oppugned the mysteries of Divinity by their corrupt and naturall reason: but true philosophie

impugneth it not, and the greater light extinguisheth not the lesser, and verity doth not contradict it selfe; and truth in philosophie, is but the footestep of that truth which is in God by way of excellency.

The conclusion of this is, contra rationem nemo sobri∣us dicit, contra scripturam nemo christianus, & contra ec∣clesiam nemo pacificus: we must learne then to give eve∣ry one of these their owne place and not to reject rea∣son altogether from Divinity, but to captivate her and make her a handmaid to Divinity.

Notes

• Grace doth not extin∣guish reason, but recti∣fieth it.
• Things that reason is not able to do in Divi∣nity and matters of Faith.
• Simile.
• Lib. 1. Strom.
• Certi∣tudo

  • evidentiae.
  • adhaerentiae.
• Reason must not tran∣scend her bounds.
• Gene∣ratio

  • Physica.
  • Metaphysica.
  • Hyperphysica.
• Veri∣tas

  • supra rationem.
  • juxta rationem.
  • rationem.
• What use reason hath in Divinity.
• Simile.
• Simile.
• Conclusi.