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A45678 The popish proselyte the grand fanatick. Or an antidote against the poyson of Captain Robert Everard's Epistle to the several congregations of the non-conformists Harrison, Joseph. 1684 (1684) Wing H900; ESTC R216554 55,354 168

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THE Popish Proselyte THE GRAND FANATICK OR AN ANTIDOTE AGAINST The Poyson of Captain Robert Everard's Epistle to the several Congregations of the Non-conformists And many other Signs and Wonders truly did Jesus in the presence of his Disciples which are not written in this Book But these are written that ye might believe that Jesus is the Christ the Son of God and that in believing you might have life through his name John 20.30 31. London Printed for Samuel Tidmarsh at the Kings Head in Cornhill next House to the Royal Exchange MDCLXXXIV TO THE READER AN exact answering of the whole Epistle by Paragraphs would have swelled my intended little Book into a great Volume nor did I conceive it needful and that because the Captain himself hath contracted the pith of all that is pertinent into his sixth reason against the Scriptures being a Rule His Argument from Heaven for the Roman Church being Judge and Guide and his six Queries supposed utterly destructive to and altogether unanswerable upon the grounds of Protestants and now all these be at large transcribed examined and solved And yet lest the less intelligent Reader should stumble or the Adversary insult I have in an admonitory prefatory discourse so far taken notice of all his mostly seeming important conclusions and objections as to make it apparent that they have nought else save ignorance inadvertency selfishness and strong delusion to support and give rise unto them Nor yet have I made it my only business to pull down though that must needs be their great work that have to do with Babel-builders but have all along ascertained what I would or should establish from such common principles of Religion and Reason as are assented to by Papists Protestants and the Vniversality at least of Christians As for reviling had not his own guilt put him on to caution against it I should never have thought of it what is of personal concern is occasioned by his own writings circumstant to the matter under debate and all contained in one single Page the whole is closed with a vindication of the Great Saint Augustin from favouring the proceedings of so grand an Apostate as Robert Everard Joseph Harrison An Answer to Robert Everard's Epistle to the several Congregations of the Nonconformists I Shall at present suppose Robert Everard to be no Romish Jesuited Priest Pag. 91. but Quondam Captain to a Troop of Rebellious Souldiers and do conclude from his own Printed papers attended with some obvious circumstances that four things did chiefly concur to the shipwracking of his Faith First Ignorance Secondly Inadvertency or Imprudence Thirdly Self-interest Fourthly A just judgment of God in sending such strong delusions that they should believe a lie The mans ignorance appears First in that he cannot construe credo Sanctam Ecclesiam Catholicam I believe the Being but renders as if he had read credo Sanctae c. I believe the saying of the Holy Catholick Church sets hence in the front of his Book and urges all a-long the Churches and in the issue the Roman Churches pretended infallible declaration for the foundation of Faith When yet the very Creed teacheth him First To confess I believe in God the Father in the Son and in the Holy Ghost as that which must necessarily forego and found his believing first that there is a Holy Catholick Church as well as that there is a Communion of Saints nor doth it give any more ground to conclude the one than the other for to be infallible Secondly Though the Captain before the closure of the Book be so well taught as to prove the Roman Church infallible in teaching from certain stories about Miracles no more than pointed at out of Breerleys Index no more than surmised to be done by S. Francis S. Dominick and the Monk Austin with such like to confirm and that but some few of her superstitious Doctrins Nay can chide such as Persons destroying Faith Pag. 78. taking away all humane converse c. that shall refuse upon such fallible Testimonies to believe stories so extreamly improbable yet is he such a Novice in the beginning that he cannot so much as offer an argument for the truth of Christianity from all the undoubted Miracles wrought by Christ and his Apostles Pag. 6. for no other end save the confirming thereof Heb. 2.3 4. recorded in Sacred Writ that we might believe John 20.31 not denyed by the Adversaries of our Faith and most celebriously attested by the unanimous consent of all Christians in all succeeding Ages Nor has he a word to say to the Gentleman that in opposition to the Evangelist calls Faith thus founded an opinion an humour But instead of that gratis grants that unless we know what ex parte rei is impossible to be known our selves or those that teach us to be infallible Christianity as to us can be no more than probably not most probably true Jews Turks and Pagans may be as well perswaded of their several ways as we can be of ours both upon a fallible certainty Not knowing sure that the Christians certainty hath no fallible save that they may the Jews Turks and Pagans fallible no certainty save that they do imagine it And secondly that it is irrational thus to argue à Doctore ad Doctrinam from the Person to the thing from what may be to what is Euclid may be fallible and yet his demonstrations not deceive we may know our selves and those that teach us to be subject to mistake and yet know too that in this or that particular neither they nor we are mistaken Christianity as to us may be certainly true certainly so demonstrated to Jews Turks and Pagans and yet every Man confessed to be a liar every Church ex parte sui in a possibility to commit an error in this thing But 3dly The man cannot distinguish betwixt the internal testimony of the spirit vouchsafed sometimes unto some and that constant historical evidence which is afforded unto all When he was a Quaker it 's like he confounded the original Cause and the original Language and now he cannot make a difference betwixt the efficient cause of our believing and the formal object ground or Reason of Faith He discourses with a man sensual as if he had the spirit and imagines that the Holy Ghost which is sent to witness with our spirits that we are the children of God should in the same manner and measure witness the Divine truth of every particular Book and Text of Scripture And hence instead of Firstly telling the sensual Lay Gentleman that he believed the Scriptures to be the word of God fide Historica by an Historical Faith upon the account of universal Tradition He talks with him about an inward infallible Testimony of the Spirit and makes that spiritual sense and feeling which is peculiar to Gods Elect sealing up their interest in Christ to be the common convincing ground of that being indeed the Spirits