9 1 8 Of the Advancement of Leahiing, L i b . I X. 



t!»g,as it were, his ReveUtions, upon the Conceptions andNoiions of 

 cur Reafon ^ and Jo applying his infpirations to open our tinderjianding^ 

 as the form of the key is fitted to the ward of the locl{. In which re- 

 fped notwithftanding, we ought not to be wanting to our felves 5 

 for feeing God himfelf makes ufe of the faculty and funftion o^ Rea- 

 fon in his Jlluminations 5 we ought alfo every way to impioy and im- 

 prove the fame, whereby we may become more capable to. receive' 

 and draw in fuch holy Jll}(ieries : with this caution, that the mind 

 for its Module be dilated to the amplitude of the Myfteries 5 and 

 not the Myfteries be ftreightned and girt into the narrow compafs of 

 the Mind. 



§ As for Illations ^vie ought to know that there is allowed us a ufe 

 of Reafon and Argument, in regard of Myfieries, Secondary and Re- 

 fpeftive •-, not Primitive and Abfblute ; for after the Articles and 

 Principles of Religion are placed in their feats, (b as they ftand al- 

 together exempt from the examination of Reafon , it is then indeed 

 permitted unto us to make derivations and inferences from them, ac- 

 cording to the Analogy of them. In things Natural this holds not , 

 for both the Principles are liable to examination5by7»i^//c?io« I mean, 

 though not by Syl/ogifm j and the fime Principles have no repugnancy 

 with Reafon, but that the firft and middle Propofitions may be der 

 rived from the fame Fountain. But it is otherwife in the Do&nne of 

 Religion, where the firft propofitions are their own fupporters and 

 fubfiftent by themfelves 3 and again, they are not regulate by that 

 Reafon, which inferreth conlequent propofitions. Nor holdeth this 

 in ReligionsilonQ, but ahb in oth&x Sciences , both of greater and 

 fmaller nature , namely where the Vrimarie Propofitions are Placita 

 not Pofita 3 becaufe in thefezi^o the ufe of Reafon cannot be abfblute. 

 For infiancc rve fee in Games , as Chejs , or the Uke , that the firfi 

 Draughts and Laws of the Play are merely poftive e^ adplacitnm,which 

 mitii abfolittely be accepted, and not difputed'-, but that thereupon you 

 may win the Game, and with the befi advantage manage your Play, is 

 a thing artificial and rational. So it is likewife in Humane Laws , 

 wherein there be many Maximes (as they ftile them) that is^ mere 

 Placita Juris, grounded more upon Authority than Reafon 3 neither 

 come they into difceptation : but what is T/tofi jufi, not abfolutely 

 but relatively, (that is from the Analogic of thefe AUxin/es) that 

 indeed is Rational, and affords a large field of Difputation. Such 

 therefore is that fecondary Reafon, which hath place \x\f acred Theology^ 

 that is, which is grounded upon the Placits of God. 



§ And as there is a double ufe of humane Reafon in matters Divine 3 

 fo in the fame ufe there is a double excefs 3 the one where there is made 

 a more curious enquiry into the manner of the Myficry.than is befeemingy 

 the other when equal Authority is attributed to Derivations , which is 

 to Principles. For both he, may feem to be Nicodemus Difciple, who 



loan. III. pertinacioufly enquires, //^n'caw <« man be horn when he n old f' and 

 he in no wife can be accounted Pauls Difciple, which may not ferae- 



I Cor VII. times interlace his inftruftinns with Ego non Dominus, or that. Accord- 

 ing to my Judgment 3 for to many Illations that ftile is well applied: 

 wherefore to my underftanding it would be a wholefome and very 



pro- 



