372 ADVAKCEMENT OF LEARKINO [bOOK IX. 



dis[iutefl : biio the skilful playing of the game is a matter of 

 art and reason. So, in human laws, there are numerous 

 maxims, or mere placits of law received, which depend more 

 upon authority than reason, and come not into dispute. But, 

 then, for the inquiry, what is not absolutely, but relatively 

 most just herein : viz., in conformity with those maxims ; 

 this, indeed, is a point of reason, and affords a large field for 

 dispute. Such, therefore, is that secondary reason which 

 has place in sacred theology, and is founded upon the good 

 pleasure of God. 



And as the use of human reason, in things divine, is of 

 two kinds, so it is attended with two excesses : 1. the one, 

 when it too curiously inquires into the manner of a mystery ; 

 2. the other, when it attributes an equal authority to the 

 inference as to the principles. For he may seem a disciple 

 of Nicodemus, who shall obstinately enquire, " How can a 

 man be born when he is old 1 " ^ But he can be esteemed 

 no disciple of St. Paul, who does not sometimes insert in his 

 doctrine, " I, not the Lord," or, according to my judgment,™ 

 which is the style that generally suits with inferences. 

 Whence it seems a thing of capital use and benefit, to have 

 a sober and diligent treatise wrote concerning the proper 

 use of human reason in divinity, by way of a divine logic. 

 For this would be like an opiate in medicine; and not only 

 lay asleep those empty speculations which sometimes disturb 

 the schools, but also allay that fury of controversy which 

 raises such tumults in the church. This treatise, therefore, 

 we place among the things that are wanted, under the name 

 of the Moderator, or the true Use of human Reason in 

 Theology. 



It is of the utmost importance to the peace of the church, 

 to have the covenant of Christians prescribed by our Saviour 

 in two particulars that seem someAvhat contradictory, well 

 and clearly explained; the one whereof runs thus : " He who 

 is not with us is against us;"" and the other thus : " He 

 who is not against us is for us ;" ° whence it plainly appears, 

 that there are some points wherein he who differs is to be 

 excluded the covenant ; and others again, wherein Christians 

 may differ, and yet keep terms. The bonds of the Christian 



John iii. 4, ^ 1 Cor. vii. 12. " Matt, xi^ HO, ixid Luke xi. 23^ 

 « Luk^ ix. 5U. 



