is certain that aâ—prophane carless performing of Divine service is a very great sin and a necessary cause of irreligion and practical Atheism one exception I had allmost forgott which concerns Choristers who are said to be for the most part very untoward Children Firm. First This cannot be denyed but the reasons are first negligence in the Musick Masters whose chiefest care it is to teach them to Sing and the end why they Sing namely to set forth the Praises of their Creator neither are they so careful to instruct them how to behave themselves reverently and devoutly at the worship and service of God Secondly Some of them are not set to the Grammer School where upon they squander away a great part of their time in vain sports and idleness which is the Mother of all villany and wickednss Thirdly But the chiefest reason of all is that our Choristers are commonly the Children oâ— mean Parents who for the most part are very ignorant in the great matters of Religion and extreamly negligent in the concerns of their own and their Childrens Souls Now Deans and Chapters are necessitated to make choise of such poor Children because the better sort of people disdain to have their Children brought up in that noble Science of Musick which is their gross ignorance besides their scorn and contempt of this Science they misconceive that if they should send them to the Musick School it would hinder them in their Grammer learning which might easily be prevented by imploying those hours only at Musick which are spent in foolish insignificant sports and pastimes which as I am inform'd is the practise in some places beyond Sea where their youths spend much of the afternoons in Musick and Dancing Training Mathematicks and such like manly and profitable exercises which conduce both to the health of the body and benefit of the understanding Dub. I perceive that those exceptions against Deans and Chapters and Cathedral service are not so substantial as once I conceived them to be If you please we will now proceed to those which I have heard urged with much earnestness against â—et forms of Prayer and in particular against the Liturgie of the Church of England Firm. Most willingly I pray you favour me with the recital of them Dub. 'T would be to much trouble and to little purpose to mention all that I have heard seing many of them are very frivolous and not worthy of a serious answer those that seem to be the most material are First that they are imposed by mans Authority Secondly they stint the Spirit Thirdly they are cold and dead forms our Spirits are not affected and quickned by them as by conceived and extemporary Prayers Firm. First whatsoever is imposed upon us by mans Authority contrary to the word of God is utterly unlawfull but set Forms taken out of â—ods word are not contrary to that word especially when not only the very matter of them is contained in Holy Scripture but the very words and phrase 'T is a strange peice of nonsence that what is in it self lawfull and laudable should cease to be so because 't is commanded by our Superiors True indeed that things in themselves lawfull being in their own nature but indifferent if commanded as necessary and intrinsically holy are upon that account unlawfull and repugnant to Christian liberty but more of this when we shall diâ—course about Ceremonies Secondly That the Spirit is stinted by a set Form and that Reading of Prayers out of a Book cannot be praying by the Spirit To this I reply That if their were any truth in these exceptions how comes it to pass that â—e have so many set Forms of Prayer and thanksgiving in Holy Scripture How do set formâ— of Prayer more stint the Spirit then set Forms of Psalms for Singing Yea does a set Form of Prayer more stint the Spirit then the extemporary conceptions of the Minister limit and stint the Spirit of the Congregation to whom they are upon this account in the nature of set Forms When these queries shall be rationally answered I shall through away all set Forms which have been used by the â—hristian Churches for above 1400 years Besides those of the Presbyterian perswasion allow'd them as lawfull in their conferences with the Bishops anon after his Majesties restauration As to the other part of the other exception that reading of Prayers out of a Book cannot be praying by the Spirit this to those who understand the true meaning of that Phrase is a most frivilous cavill for setting aside the extraordnary gift of prayer to pray in or by the Spirit denotes first the making of our prayers according to the mind of the Spirit exprest in the Scripture as may appear Col. 3.16 Secondly to pray by the Spirit is to pray by that principle of grace wrought in our hearts by the Holy Spirit and enabling us to every good duty as well as to prayer Thirdly to pray by the Spirit is when the Spirit do's stir up our hearts to this Holy duty working in us good desires and motions quickning our faith and fervency whereby our hearts minds spirits go along with out Tongues and Words utterd either in a set Form or by our extemporary expressions which is usually practized by knowing Christians in their Closset devotions Dub. I confess I am not able to shew why set Forms of Prayer should stint the Spirit more then set forms of Singing and I am perswaded that praying by the Spirit signifies no more then the assistance of the holy Spirit quickning and stirring us up to and in Prayer whereby our hearts and spirits are fixed in that holy duty joyning and going along with the Tongue and Voice but truly I find by experience that my Spirit is more stirred up by a Prayer that is new which I never heard before being lively deliver'd then by a common Form read out of a Book Firm. This is the chiefest reason â—hich renders men such admirers of extemporary Prayers and so opposite to set forms their own experience tels them that they are more taken with such Prayers then with common Forms read out of a Book whiâ—h phanciful experience no wise man will plead against reason and judgment it being very deceitful and the issue of a very common corruption and humane infirmity which inclines us to be more taken with what is new then with what we have often heard especially when 't is deliver'd in a lively tone with pleasing actions and gesticulations of the Body and without Book though for substance and soundness what is read be infinitely before it Pray Sir answer me but this one question whether are your affections more stir'd up at the reading of some portion of Scripture by the Minister or at a good Sermon delivered from the Pulpit Dub. I confess I am much more affected my affections are more wrought upon by a good Sermon deliver'd with life and action then at the reading of the best Chapter
in the Bible Firm. I believe you yet you will not say that the best Sermon that ever was made by man is to be preferâ— before a portion of sacred Scripture The explication or application of the word mixt with much of mans conceptions before the pure word it self and esteem the hearing of it read useless and unlawful Dub. God forbid I should Firm. You see by this one instance how fallible your own phantiful experience has been and how it has lead you against Scripture against the general practise of the Church against all sober reason so dangerous a thing it is for men of short discourse that are not masters of reason but are guided to phansies over powred by passions engaged in parties to meddle with controversies which are too high and hard for them Dub. I confesse that 't was no great wonder that so mean a man as I should be mistaken but 't is very strange that so many grave and learned men as were in the late Assembly should be so much against the Common Prayer Book of the Church of England which I have heard learned men affirme to be the best Liturgie in the world Firm. 'T was very strange that so many learned men should be overborn by some leading men that had more zeal than judgmâ—nt and happily more of interest and designe then of learning and piety but as there have been Parliament-drivers so there have been Assembly-drivers and Convocation-drivers before you or I were born and will be after we are in our graves And I am confident thaâ— disgâ—ised Priests and Jesuits have had more then one finger in animating the Presbiterians against the Church of England as well as to my knowledge they have had in somenting Anabaptisme and Quaquerisme soâ— 't is their Maxime divide impera divide the Hereticks and wâ—e shall Reign I have more charity then to believe that the Assembly the greatest part of them were of opinion that set Forms of Prayer were either useless or unlawful though they cannot be excused from too much compliance I fear against their own judgments They could not be ignorant that the vote against the Book of common-Common-Prayer was contrary to the sentiments of the most learned men in all the Reformed Churches beyond Sea of very sober men in this Nation known heretofore by the name of Puritans the most discreet and moderate of that Party were never against set forms of the Reverend Bishops of the Church of England many of which sacred order have beeâ— as famous in their generation both for learning and piety as former ages ever knew yea since His Majesties happy Restauration the chiefest of the Presbiterian perswasion have acknowledged set forms of Prayer in publick to be lawful they plainly confess in their Conference with the Bishops they are not against them but every daies experience will make it evident they must be for them as well as not against them unlesâ— the late Assembly could have as easily voted and made all Ministers of the Church of England Discreet Judicious Orthodox and of a ready Elocution as they did rashly and inconsiderately vote down the Liturgie Besides the Congregation especially the weaker sort those tâ—at are ignorant and cannot read may better joyn in prayer when the Forms of iâ— are known and common then they can in strange â—nd extemporary expressions with which they are â—ltogether unacqainted which being the practise in the late tiâ—es of confusion has taught the people only to hear prayers as if they were so many Sermons wherein they were not at all concerned to joyn with their hearts and tongues and to say Amen or as if the ear were the only member to be imployed in that holy duty Again Set and prescribed Forms consisting of Scriptural phrases and expressions unaffected and â—â—tted to the understanding of the meanest câ—pacitie are soonest received into the heart and aptest to excite and carry along with them judicious and steady â—ffections as King Charles the Firâ—â— haâ— observed in his most excellent Book Hereunto may be added That out of well composed Forms the weaker Christians may be furnished with a stock of wholesome expressions composed by the advice joynt sistance of the cheif Pastors and Ministers of thâ— Church for their help and direction in their private Devotions which iâ— imposible to bâ— done by the suddain various uncertain expressions of divers particular Ministers Besides Set Forms are necessary for uniformity in the publick worship and upon this account learned and sober men have wished there were but one publick Liturgie in all Christian Churches in the world which if it were possible would be a great means of peace and unity amongst Christians by preventing the spreading of Schisms and Heresies that may be as well prayed up as preached up as also undecent unscriptural expressions tautologies vain-repetitions phantastical affected words and phrases utterly abhorrent from the sobriety and gravity of Divine Oratory which is quite another thing from that of the Stage or Desk Lastly Should we deal with an understanding Recusant endeavouring to perswade him to forsake his superstitious worship and to joyn himself to our Assemblies how could we assure him if we have no publick established Liturgie that our way and manner of worship is and shall continue Scripture-proof sound and innocent without errours and indecencies Do we think that any wise man would leave his Popish blind way of worship to be guided by our dark Lanthorn not being rationaly assured after what way we do worship the God of our Fathers which we cannot satisfie him in if we have no set Liturgie Dub. I very much approve of your reasons for Publick Set Forms of Prayer as also of your â—nswer to that argument drawn from Experience which appears so great and mighty to some mens vain imaginations but is indeed very weak and fallacious Firm. You must give me leave to adde Two things more in answer to that argument drawn from Experience and then we will discourse of those exceptions against our Common-Player in particular 1. I will oppose experience to experience those that reproâ—ch our Common-prayer for a cold and dry Service extolling extemporary conceptions so much beyond it let these men make this easie experiment to themselves Let them take some of thâ— best of extemporary prayers verbatim which your Short-hand-writers can exactly do let these prayers be read or repeated memoriter with all the advantages of pleasing tones bodily gesticulations lively pronunciations and assure your self they will at length appear to be as dull dry and cold as any part of our Liturgie 2. I would have you seriously consider what the most judiceous Hooker sayes concerning Sermons and Reading of Scripture why the former are so highly esteem'd and the other so much slighted the truth is they please more then Lessons and Chapters by reason of those outward advantages which a Sermon well delivered has above thâ— Scripture barely read besides the singular attention and affection which
men are apt to express toward the one and their cold disposition toward the other partly because 't is usual to let those things pass carelesly by our ears which we have often heard before or know we may haer again when ever we please and partly for that Sermons are new and fresh and if they slip by us for the present what excellencies soever they contain is lost which creats the grater atteâ—â—ion which causes the greater affections so far that worthy man This certainly is one great reason why set Forms of Prayer are so much undervalued in respect of extemporary and conceiv'd effusions Dub. I am abundantly satisfied that set Forms of Prayer are not only lawfull but very usefull in the Publike Service of the Church I shall now by your good leave descend to those exceptions which are made more particularly against the Liturgie of the Church of England First that 't is taken out of the Masse Book Secondly that it contains many shreds of Prayer which are short and customary wishes rather then serious and devout Prayers Thirdly that it appoints divers Apocryphal Chapters to be publikly read which contain things incredible and ridiculous As for those exceptions which are made against some particular passages in the body of the Liturgy they are so frivolous that they are not worth the trouble of a serious confutation he that pleases may see them sufficiently baffled by Mr Hooker Mr Ball himself a Nonconformist in his tryal of the grounds of Seperation with many others Firm. Your First excepâ—ion is the issue of Spite and Ignorance what though it contains many things that are in the Masse Book as the Creeds the Teâ— Commandments the Lords-Prayer and divers Collects Shall a true man refuse to take his goods and make the best he can of them because he finds them in a Theifs house Or shall the husbandman refuse pure wheat because 't was once mingl'd with chaff and tares albeit 't is now winnoâ—ed and sâ—fted Or shall we refuse Pauls Epistles because there are in them certain savory passages taken out of the writings of Idolatrous Heathens The Church of Rome was once a glorious Church true 't is it s now sadly corrupted yet as corrupt as 't is all is not chaff which that Church retains there remainâ— in her some good wheat which was in her before her novel superstitions were in their Swadling cloaths this wheat wee retain the châ—ff we hâ—ve blown away with a Fan of an orderly Reformation you see what a malicious cavil this is that our Common-Prayer is taken out of the Mâ—ss malice in some and ignorance in others have been the true parents of this groundless calumny 2. As to your Second exception that our Liturgie contains many short cuts and shreads of prayer pray you what do you think of the Publicans Prayer God be mercifull to me a sinner is any prayer in our Liturgie more short then that which our Saviour so well aproved Short ejacuculations concise forms Holy breathings of the Spirit are very frequent in the Scripture and past all peradventure very acceptable to Almighty God those that cavil at the shortness of our prayers and collects let them justify the length of theirs if they can from any one prayer in Scripture or Fathers that is a quater of an hower long Let any rational man who is acquainted with the nature of Prayer and humane infirmities seriously consider â—hether or no our Church has not carried her self very prudently both in the Method Phrase Form and ordering of her Service Are not all her holy Offices the matter and mostly the very words and choiâ—eâ—t portions of holy Scriptures what an unworthy calumny is it to tell the world our Common-Prayer is taken out of the Masse Could any thing be utter'd more fals and invidious those excellent Prayers She uses how are they â—itted to our infirmities mixed with Psalms Hymns and choise portions of Scripture is not this order and method more sutable to the weak capacities and unsteady attentions of the greatest part of the Congregation then a long extemporary Prayer for matter many times Heretical Schismatical Irreverent strangly bold unbeseeming a poor sinful Worme to offer up to the High and Dreadful Majesty of our Great and Good God Dub. I know by my own experience thâ—t long extemporary Prayers are very apt to dull â—nd deâ—den our attentions and I cannot deny but that sometimes I have been very much scandalized both at the matter as also at the un-Scriptural â—hantastical Affected expressions used in such Prayers which is not to be seen in the Common-Prayer Book whose phrase and words are very gravâ— and decent and being taken out of the word of â—od are most fit to be offer'd up to the Almighty God when we speak unto him in Prayer I am fully satisfied with the excellent Method Matter grave Oratory of the English Liturgie being 't is so consonant to and coresponding with the Holy Scripture So that I stand amaz'd at the impudence of those that first gave out that 't was borrowed from the Mass Book and at the dull ignorance of those that will believe so notoâ—ious a Lye The Book I acknowledge to be rarely compos'd and not onely useful in our publick Worship but also a very profitable directory for our Family private devotions Now to the last objection Were it not better that some Apochryphal Chapters were left out of the calender and Canonical Lessons set in their place Firm. Many learned men have indeed thought so and have wished for a change in this particular Mr Hooker has these words Those Ecclesiastical Books for so they were cald in auntient times not Apocryphal under which title were contain'd such Books which the Church allowed not at all to be read in publick I say those Ecclesiastical Books which in case my self did think as some do that 't were more safe and better that they were not to be read at all publikly nevertheless as in other things of like nature so in this I should be loath to oppose my private judgment against the force of their Reverend Authority considering the excellency of some things in all and of all things in certain of those Ecclesiastical Books which we publikly read and therefore I have thought it better to let them stand as a list or a marginal border unto the Old Testament and to grant at the least unto some of them publike audience in the house of God Dub. I do fully acquiess in the pious prudent and peaceable determination of this worthy man and so from the exceptions that are made against the liturgy I desire your discourse may proceed to those which are made against the Ceremonies of the Church 't is superfluous to name them all But only those which are most spoken against the Surplice the Ring in Marriage Bowing at the name of Jesus Kneeling at the Sacrament and especially the Cross in Baptisme which are said to be Popish and superstitions
God Dub. You have abundantly satisfied me that the Sun had not an eternal being and consequently that neither men beasts or plants could be from all eternity however I desire to hear from you some particular arguments against the eternity of man-kind Firm. There is no particular man but had beginning was made and begotten by his Parents they by theirs and so we must ascend from son to father up to all eternity usque ad infinitum which is utterly impossible or else we must come to a first man who could not make or beget himself Now if every particular man be made and begotten then the whole kind must be made because the whole kind is nothing else but the Collection of all particulars Every one of them we see by daily experience had a beginning and is begotten or made therefore 't is made by some other for quicquid fit fit ab alio and this of some other and so forward until we come to the supream cause of all things which is God Again Either all men that are or ever were in the world were made or some were made and some not made but had being of themselves if so 't is impossible that these men should be of the same kind with the men that were made for that which is made depending upon another cannot be of the same kind with that which is not made and independent because a thing that is not made infinite independent is of another kind from what is made finite and dependent and these two finite and infinite dependent and independent are opposite members dividing one and the same most common kind Dub. 'T is a clear demonstration that every particular man being made the whole kind must be made hut pray tell me might there not be a perpetual successive generation of men up to all eternity and so a processus in infinitum an infinite number of them without all beginning Firm. This is altogether impossible for in a Catologue or Series of things every one of which had a beginning as 't is evident that every particular man had and consequently the whole Series there cannot possible be a processus in infinitum up to all eternity or an infinite succession of causes and effects without all beginning Eternity properly so called has neither beginning noâ— end for 't is duratio interminabilis an infinite unlimited duration and therefore whatsoever had a beginning cannot possibly be eternal but the whole series of men had a beginning for whatsoever is made had a beginning but the whole Series of men was made therefore it had a beginning for every particular man had a begining therefore the whole Series which is nothing else but a collection of all particulars and therefore it cannot be equal or comensurable to eternity which is without beginning Again If the â—eries or rank of men did run up to eternity or into an infinite number of successive generations then that infinite number of men have been swallowed up of death many millions of years before this age we live in and so death has passed over that number which is contrary to that certain principle infinitum non potest pertransiri 't is impossible to pass over or through that which is infinite nay then â—here would not be any man living at present for if an infinite number of men are already dead then all the men that ever were or may be are dead for infinito nihil potâ—st â—ddi Yea if the world should continue ten millions of years longer there could not be after those ten millions of years more men in it then there were ten millions of years before this present for nothing can be added to that which is properly infinite to make it greater in magnitude or more in number neither could the Father be before the Son nor the greâ—t Grandfather before or elder then either nam in aternitate non datur prius posterius In this infinite duration there is no former or latter and consequently had the world been from all eternity it could not truly be said that any man was before another not Abraham before Isaac or he before Jacob. Dub. You have made it very plain that the world had a beginning and consequently because t is ridiculous to suppose that it had its beginning from it selfe chance or Atomes that there is one supream cause of infinite power and wisdome the Creator of Heaven and Earth and of all things therein contained which is the Glorious and eternal God of whose being I hope I shall hence forth never entertain the least doubt Firm. Though you seem to be well satisfied with these reasons which I have urged for the being of God yet because something in them are not so intelligible to men of ordinary Capacities who perhaps may cast their eyes upon these papers you shall give me leave to use other reasons that are more plain and familiar and such as may perswade more with men of ordinary abilities then those that I have proposed to youâ— self Dub. Though I am fully satisfied in that great fundamental point yet in this I commend your Charity and do not envy the satisfaction of others But I believe you cannot alledge more convincing reasons thâ—n those which you have already made use of however I desire to hear what you can further say for the Conâ—irmation of this very great truth Firm. The other reason which I shall produce shall bâ— taken from the Goodly fabrick of the world the harmonious order of all things therein contained the horror of conscience in wicked men the dread of perjury in very heathens the appearance of evil Spirits their strange working in witches and wizards which may be seen more largely treated of in Doctor Fotherbys Atheomastix Doctor Andrews Cattechisme Du-Plessis truth of Christian Religion Grotius of the same Doctor Mores Antidote against Atheism Parsons Resolutions Doctor Stillingfleets Origines sacrae Gales Gentils Court Mr. Baxters Christian Religion with many others I shall breifly sum up what these learned men have wrot at large beginning with that argument which is taken from the Goodly fabrick of the world 1. T was excellently said of Tertul. lib. de Resur facilius credas Prophetiae si sis discipulus naturae if we be conversant in the works of nature they will lead us to the knowledg and beliefe of Scripture There is a most sweet harmony betwixt those two Books the Book of Nature and the Book of Grace What is said of the one monstrat Quaelibet herba Deum every herb or plant does shew there is a God is most true of the Scripture Quaelibet linea Deum refert every line in this Book shews us the power providence and wisdome of God And if the Atheist will disdain to read this excellent Commentary upon the Book of nature let him seriously peruse the Text the harmonious beauty and order of the Universe Plato and some other of the Antients were used to demonstrate the
of the greatest wickednesse under a pretence of Religion as is very obseâ—vable in all heathen mysteries which indeed were very mysteries of iniquity abominable Idolatry not to be named to modest eares Dr. Stillingfleets Orig. Sac. lib. 2. Cap. 10. 4. True miracles differ from diabolicall impostures in three particolars 1. in the manner of their working 2. their number 3. the quality of â—hings wrought by them 1. The impostares of Satan were done by a great deal oâ— pomp and Ceremony magical rites charâ—es and medicines what Christ did was with a words speaking yea by the very touch oâ— his garmâ—â—â— 2. For their number those Satanicall jugliâ—gs were comparatively very few there were not many that were cured by the devill and his instruments but Christ cured whole multitudes and that not in the Revestryes of the teâ—ple where fraud and imposture might be easily suspected but in the presence of the people Arnoâ—ius's objection against the Gentiles is very rationall what wonder is it to shew one or two cured when thousands lie continually in your temples languishing for want of cure which 〈◊〉 eâ—en weary your God Esculaâ—ius with prayâ—rs and teares but could have no helpe â—rom him with all their importunities 3. For the quality of thingâ— pretended to be done by miracles the cures among the heathens were some slight things in Comparison of those performed by Christ what heathen jugler did ever open the eyes of any man that was born blind make the dumb to speak the lame to walke or raise the dead by a words speaking or by a touch of the hand See Dr. Sâ—illingflâ—ets book before cited There is one other argument made use of by the learned Dr. Hammond in his tract of the reasonablenesse of Christian Religion which â— friend caused me to remember for the confirmation of the truth of this divine Revelation This learned man proves the mission and doctrine of Jesus Christ from that high testimony whâ—ch God the father gave him by a voice from heaven coming out of the midst of thunder which way of Revelation was known to the Jews by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of a voice and by this God did three times give testimony unto Christ 1 immediatly after his baptism 2. at his transâ—iguration 3. a little before his death and all in the pâ—esence of sufficient witnesses this testimony of God the father given three severall times dâ—d â—ully ratify the doctrine of Christ contained in the scriptures of the New Testament God gave â—he very same testimony to Moses and hâ—s doctrine and â—hat in the sight and audience of many thousands Exod. 19.16 Thiâ— Moâ—â—s often reminds the people of especiallâ— Deut. 4.32.33 where he tells them that never any people did heare the voice of God out of â—â—e midst of the fire as they had done and thiâ—â—ay oâ—â—eâ—â—lation seems to be so suitable to the 〈…〉 of almighty God and so pecuâ—â—â—r â—o hiâ— that the devill who in other things 〈◊〉 Aâ—e never attempted to imitate God in tâ—◠〈◊〉 nor do I believe he was ever aâ—â—e Gâ—â— hâ—ving restrâ—ined him by â—his omnipoâ—â—â—◠〈◊〉 â—nd reâ—erved this way of Revelation peâ—â—â—◠〈…〉 Dâ—b 〈◊〉 Discoâ—rse hath been so rationall that 〈…〉 as â—gâ—ippâ—â— almost perswaded to be a 〈…〉 buâ—â—â—together such as you are as to 〈◊〉 â—wo great principleâ— of Christianity concerniâ—g â—he being of God and the Divine Authority â—f â—oly Scripture and methinks I see all false Religâ—â—ns fall flâ—t on their faces before these great â—ruâ—hs as Dagon did before the Arke Firm. No marviell for he that doth firmly believe that God is and that the Scripture is his word must needs abominate those false worships which are â—o extreamly contrary to his divine nature and his most sacred writ but seeing you are so well perswaded of these principles I shall not trouble you with any more reasons for the confirmation of them onely if you shall hereafter meet with any scoffing Atheist or infidell that shall deny either of them you may for conclusion of all presse upon him this dilemma or forked argument Either 't is true there is a God and the Scripture is his word or 't is not true suppose these things be not true yet thou believest them to be so thou art onely in an errour for this short span of time but what if they prove undoutedly true and thou dost not believe them to be so then thou art eternally damned now what a madness is it for any man for the avoiding of a seeming temporary errour to come within the danger of everlasting damnation Dub. This argument might startle any Atheist and make him consider with himselfe how sad his Condition will be if these things be so as solid and undenyable reasons do demonstrate and yet he should live and die an infidell O what will become of such an one unto all eternity I am full of wonder and amazement that seeing there are such convincing reasons against Atheism and infidelity that there should be any such Creatures upon the face of the earth when certainly there are none such in hell for the devill believes and â—rembles Firm. You will cease to wonder when you shall rightly consider the certain reasons of those grosse errours which are 1. Drollery and foolish jesting which renders men inconsiderate and mindlesse even in the affaires of the world much more in the things of eternity a man that is given to Droll and jest is uncapable of any serious businesse 2. Many men are men of short discourse they do not understand the force of an argument by reason of the weaknesse of their discursive faculty which is altogether rusty for want of use exercise and ingenious education though in the booke of nature the eternall power and God-head of the Almighty be wrote in large Characters yet every one cannot Read in that booke no more then he that never went to schoole can read the Primer halfe psalter or any book of the faireâ—t print Dub. This is true of many simple and illiterate men that are very brutes not at all to be distinguished from the beasts that perish but by the erect figure of their bodies their Rational soules mean while being sunke downe into mere sensuality such as have not God in all their thoughts they trouble not themselves to think of him either that he is or is not these digenerate Creatures do not concern themselves in matters of Religion but I hope you wilâ— not say that the wittâ— of the time are such ignorant Animals Firm. I shall not doubt to affirm it and that for these reasons 1. You may observe that these witty men are persons of no serious or solid judgments especially in things of highest concernment they are such as spend their time in idleness Drollery vain Recreations so that albeit the Lord has given them those two great bookes to read in that of nature and the holy scripture yet they vouchsafe not to read or meditate upon