in the beliefe of the being of God and the truth of his moâ—t sacred word if he be true to these great fundamentals must of necessity be both an Orthodox and a serious Christian. Dub. If you can give me as good satisfaction in the divine Authority of Scripture as you have in the being of an eternal God Creatour of heaven and earth you will performe a work of greatest Charity but I fâ—ar of as great difficulty Firm. Happily you may perceive some difficulty in it but if you will make use of your reason and lay aside all prejudicating opinions which cheifly arise from that contrariety which is betwixt mens carnall corrupt hearts and the holy and pure word of God I hope by his blessing whose Cause I plead to perswade you to give your full assent to this other great principle of Christianity Dub. I shall endeavour to weigh your reasons in the ballance of an even unbiassed judgment and to receive them aâ—imo defaecato with a mind free from the dregs of sensuality interest partiality or prejudice Firm. Upon the confidence to find this ingenuity in you I shall present you with these following reasons 1. You do belive that there is an omnipotent God Creatour of heaven and earth that he made all things therein contained that being infinite in wisedome and knowledg he made all these things for some good end that he hath ordered them to act and worke in such a manner as is suitable to their several natures that in as much as they have their being facultys operations from their all wise and Glorious maker they are bound by the law of Creation to do homage and service to him that made them Dub. All this I grant to be very rational Firm. These things being granted that not to mention other Creatures as man had his being reason and understanding from Almighty God so is he bound to serve him in that way and manner which is agreeable to mans excellent nature which must be therefore a reasonable service which all the world as well Pagans as Jews and Christians call Religion which according to all sober people comprehends duties of piety as praier praises and sacrifices duties of temperance sobriety and chastity duties of honesty justice righteousness and all morality Dub. There is nothing more evident then that as there is a most wise and holy God that made man endued him with excellent facultys of reason and understanding so there is a debt and duty owing from man to God his maker which all the world calls Religion and no people in the world were ever so barbarous saies Cicero as to be destitute of all Religion yea there is such a tendency in the nature of man where t is not utterly extinguished by brutish sensuality that rather then he will worship no God at all he will bow down to a Sock or a Stone so that clear it is if there be a God the Creatour and man by him created there must of necessity be a Religion Firm. Truly nothing does more necessarily follow as Du-Plessis has well observed then a God a man a Religion But if Almighty God did make man to worship him sure he gave him some rules for that worship some law to direct him in this great concern of his Soul Dub. I cannot deny it and that this law was no law written in paper or engraven in tables of stone but the law of nature written in mans heart which made Tertullian utter these excellent words o aniâ—a naturaliter Christiana ô Divine Soul that art naturally a Christian. We see that the fire ascends the water moves towards the Center birds make their nests Beasts feed their young not by any outward positive law but by the unerring hand of nature and may not man that has a natural inclination to serve his maker perform this service without any institued law or prescribed Canon Firm. Ther 's no disputing against experience you see he does not and when you shall embrace and understand the holy Scriptures you will see he cannot by reason of his fall from that â—erfect staâ—e in which he was first made whereas the inferior Creatures kept their Station Dub. I confess there are different Religions in the world opposite one to another so that all of them cannot be in the right way of woâ—shiping God some of necessity must be false and erroneous Firm. If of all religions in the world all are not in the right how will you know which is the true Religion which is the false This you cannot discern by any imprinted law or light of nature unless excited by Art and industry which is in some measure common to all men that are not natural fools and Madmen stupid inconsiderate wretches or debauched bruits whose reason is â—unk down into gross Sensuality Dub. T is very true if the meer light of nature were sufficient to point out the true Religion I am not able to say why so many Sober men in several parts of the world who have not debauched their Reason and judgment should so strangely differ about it Firm. I believe you cannot nor yet why Jewes and Pagans did offer up bloody Sacrifices to these Deitys they worshipped Does any light of nature make it rational that the Gods should be pleased with the blood of poor innocent Beasts or is it rational to imagine that they should delight in humane â—acrifices Dub. I must acknowledge I do not understand how the light of nature should teach men that such Sacrifices should please the Gods I have oftâ—n wondered at this part of worship used by Jews and Gentiles pray Sir give your selfe the trouble of informing me whence this practise sprang Firm. You are satisfied that it had not its original from the light of nature for albeit some kind of Sacrifices as Prayers praises alms-deeds and it may be the offering of the Fruits of the Earth Deo datori to God that gave them might spring from that light yet the Sacrificing of Beasts was never shewed to Jew or Gentile by natures Candle but was after the fall of man appointed by Almighty God to prefigure the Grand propitiatory Sacrifice which was to be made by the blood of him that was the lamb slain from the foundation of the world which the Devil who is tearmed Gods Ape taught his servants the Gentils to imitate who had the shell but not the kernel the shadow but not the substance the outward rite but not Christ crucified represented by it Dub. I do acknowledg that the Sacrificing of beasts came not from the light of nature and you seem to make it probable that 't was from divine revelation and positive institution Firm. You will be better satisfied when you shall consider That the founders of all Religions in the world did pretend to Revelations Numa Lycurgus Mahomet c. which the devil taught them to do in imitation of Moses and the rest of the holy Prophets who spake as they were moved by
their lives and conversations very scandalous the greatest Nonconformists of all others not true to our Church and her injunctions in the most weighty matters placing all their Conformity in outward Ceremonies and neglecting what is most necessary for their own salvation and of those poor Souls which are committed to their charge which are in great danger to perish through the ignorance negligence and evil example of such blind guids Dub. But is not the poverty of many of them and the poor pittances allotted for their subsistence as great a cause of their contempt as any Firm. 'T is very true and 't were a work worthy of the Defendor of the Faith and a Religious Parliament to redress this very great grievance by uniting Little Churches by finding out some effectual means for restoring of Impropriate Tithes and Glebs to their respective Ministers which Impropriations are the very dregs of Popery and a grand Sacriledge in any one that shall detain them from the Church Dub. I do a little wonder why you should câ—ll Impropriations Popish seeing many of those who took up arms against King Charles the First diâ— it upon thâ— account of opposing Popery and hindering the groâ—th of iâ— in this â—â—nd and yet some of them are no â—mall Iâ—pâ—opâ—iaâ—ors Firm. Certainly there was never a more manifest peicâ— of hypocrisy in the world for men to be so seemingly zealous against the superstitions of Rome and yet be so deeply in love with her Sacriledge Surâ—ly there is some marvellous sweetness in Tiths and Church lands that prelatical Presbyteâ—ians all parties can swallow down such morsels without any scruple but let them take heed they prove not like that little Book Rev. 10.9 sweet to the palate but bitter in the belly Dub. Indeed I have heard that the Popes of Rome were the first and cheifest Authors of Impropriations and that they did alienate Tiâ—hs and Glebes from their respected Parish Churches for the maintenance of Abbies Priories Nunneries c. Firm. 'T is veâ—y certain that these alienations were made by the Authority of the Bishop of Rome for those uses and at the demolishing of those places those Impropriate Tiths and Church lands were either given or sold to Courtiers and other of the Nobility and Gentry which has proved the ruine of many Antient and flourishing Families and a very great hinderance to the growth of Religion for want of an able Ministry in many poor Parishes where according to the old saying Scandalous livings have made a scandalous Clergy and nothing would be a more effectual redress of this grievance then as was said before the Uniting of litle Parishes the restoring of Impropriate Tiths and Glebes to the Church together with a diligent inspection of the Bishops into the lives and learning of all those whom they shall either Ordain or Institute Dub. I am fully perswaded that the paying of Tiths is no oppression or injury to any man but the Independents and other Sectaries imagine that Tiths are a Levitical maintenance and therefore to be abrogated under the Gospel that Ministers now are to be maintain'd by a voluntary Contribution or at best to have a set stipend Firm. That Tiths received not their beginning from the Levitical Law is evident to any unbyased judgment from the example of Abrahams paying them to Melchisedeck of Iacobs vowing to give the Tenth of all that the Lord should bless him with from the Apostles large discourse about Abraham and Melchisedeck Heb. 7. By all which 't is evident that Tiths had not their Original from the Levitical â—aw and were not at first affixt to the Arâ—nical but to the Melchisedechian Priesthood As to that of Stipend and Voluntary Contribution 't is a meer plot of the Devil and Popish Emissaries to render Ministers contemptible by â—aking them Stipendiaries or Eleemosynaries directly contrary to what St. Paul has laid down The Elders that rule well are worthy of double honor which sufficiently evinceth that they ought to have an honorable maintainance and not to depend upon the cold and frozen Charity of the people I am sure St. Paul found his Corinthians very backward to supply the Ministers necessity in better times then these we live in like so many Stipendaries or Alms-men by which they will be forceâ— to Preach placentia or starve and suit their Doctrine to the humor of every Mechanick What a strange piece of non-sense is it that amongst our Congregational men the Minister should be the only poor Dependent 'T is most certain and evident to all that can make use of their reason that Gods way for the Ministers maintenance is the best which both before and under the Law given by Moses was by Tiths at least by God's approving of Abâ—aham's paying them to Melchisedeck ' â—was strongly insinuated that the great Lord of Heaven and Earth would in after times order and appoint that Tiths should be the maintenance for the Priest and Levite which has continued for many hundreds of years under the Gospel and there are many fair proofs from holy Scripture that they are due by Divine Right they are established by Civil and Ecclesiastical Laws are the most convenient and rational way for the Ministers support who by this meanes when the earth brings forth plenâ—ifully shares with the people in that blessing when less fruitfully as in times of scarcity suffers with them in this Calamity and thus partaking with them in blessings and affliâ—â—ions will be the fitter to Stir them up thankfulneâ—sâ— for the one and to press upon them the great duties of Patience and Humiliation under the other Dub. I did not doubt of the lawfulness and reasonableness of Tiths before we entred upon this discourse but now there is not the least scruple in me concerning them Firm. Therefore let us now proceed to another gross error maintaind by the Independents and other Sectaries about the electing of gifted Brethren into the office of Ministers Dub. That any gifted Brother any one that perswades himself that he has the Spirit and through a strong imagination conceives himself fit to Speak in the Congregation may without any farther tryal or lawfull call take upon him the office of Publick Preaching and Ministring in the Congregation which is the most sacred and weighty of of all other This is nothing less then a presumptuous usruping of the Priests office This I know to be the Opinion and practise of Independents and other Sectareis let me have your judgment of it Firm. That you shall most willingly And herein my judgment is that this is one of the most wild and Fanatick opinions that ever entred into the minds of men that it opens a wide gap to all Schisms and Heresies a certain cause of all manner of disorder and confusions in the Church upon this account Priests and Jesuits and all manner of Sectaries have had so fair an oppâ—rtunity to vent their poysonous Tenents in theâ—â— Independent Congregations Dub. I am fully
Imprimatur RAD. BATHVRST Vice-Can Oxon. FIRMIANUS and DVBITANTIVS OR Certain DIALOGUES Concerning Atheism Infidelity Popery and other Heresies and Schisme's that trouble the peace of the Church and are destructive of Primitive Piety VVritten in a plain and easie method for the satisfaction of doubting Christians By THO. GOOD D.D. Master of Baliol Colledge in Oxon. Take heed Brethren least there be in any of you an evil heart of unbeleif in departing from the living God Heb. 3.12 OXFORD Printed by L. LICHFIELD Printer to the University for THO. HANCOX Book-seller in Hereford 1674. To the Reader COnsidering the many Learned and judicious Tracts that are extant against Atheism Infidelity Popery with other Heresies Sects Schisms destructive of the Antient Catholick Religion and of that Peace and Vnity Love and Charity which is the badge and mark of Christs sheep I thought it superfluous to add my poor Scrible after such fair Copy's but observing the length and learning of those elaborate Tractat's which many men have neither money to buy leasure to read nor judgment to understand I conceived that these few short Discourses not fitted nor indeed intended for the perusal of the learned might nevertheless be gratum opus agricolis not altogether unprofitable for men of ordinary Capacityes to which purpose I have used such means and methods That I might be the better understood by these men I have endeavoured that the matter of these discourses for the most part might be plain and familiar the phrase and expressions intelligible I have made use of two feigned names Firmianus and Dubitantius to personate the sound Believer and the doubting Sceptick Christian who are brought upon the Stage disputing by way of Dialogue which is most suiteable to men of short discourse and most apt to comply with their apprehension I hope the more learned Reader if any such shall give themselves the trouble to peruse this little Manuel will not Censure the plainness of it but rather commend the Charity of the Author toward the wâ—ll meaning Christian who amongst those many Treatises that have been written can meet with very few that are calculated for his Meridian and consequently is apt to be blown about with every wind of doctrine by the slight of men and cunning craftines whereby they lye in wait to deceive and who these gamesters are he that has but half an eye may see and how many a poor soul has in these times of confusion been blown about from one erroneous opinion to another until he has turned Seeker Scheptick and at last down right Atheist there is no man so great a stranger in our Hierusalem that can be ignorant Wherefore if these short and familiar discourses may have the happiness to prevent the falling of any unsetled wavering soul or to restore any that has fallen to a sound mind 't will be my great satisfaction and rejoying to be able to apply to my self that of St. James cap. 5.19 Brethren if any of you do err from the truth and one convert him let him know that he that converts a sinner from the error of his way shall save a soul from death and shall cover a multitude of sins Now the God of truth and peace grant that these poor and weak endeavours may work that good effect upon the erring seduced sinner and that the multitude of my sins may be covered with the long white robe of my blessed Saviours righteousness for his holy name sake Amen Thine in the truth that is iâ— Christ Jesus THO. GOOD DIALOGUE I. Against ATHEISME Firm. GOod morrow to my old Friend Dubitantius Dub. A good day to you Firmianus Firm. Methinks I read some discontent in your face what may be the cause of it Dub. There is a great cause I have been so long distracted betwixt diversity of Opinions in point of Religion that I am now doubting whether there be any Religion at all or any Supream invisible Deity to be worshipped Firm. This is the common result of vain Janglings that they usually end in Atheism and Infidelity But pray tell me is it possible that there should be such fierce disputes and bitter contentions about a very nothing Certainly such sharp disputes about the various manners of Gods worship do strongly argue that Religion is a thing of highest concern or that all the wisest men that ever were in the world are Fooles and madmen to oppose hate malign persecute one another even unto death for a groundless fancy a very nothing Dub. Your discourse is very Rational for I suppose wise men would never wrangle about a meer Romance yet I confess I have had strange irrational thoughts against the very Being of God and the truth of any Religion Firm. You justly term such thoughts irrational Did not I once tell you that when you had forsâ—ken your Mother the Church of England the most Apostolical Catholick in the whole world in short time you would become a Libertine an Atheist any thing or nothing Dub. Do you think that all Nonconformists and Separatists from your Church are Libertines and Atheists Firm. I am not so uncharitable but I must tell you that causeless separation is a very greiveous sin and punished many times with the seveâ—est judgments such as are Spiritual blindness Hardness of heart and a Reprobate mind Dub. I fear those judgments have overtaken me for since I became a Separatist from your Church I have been very cold at my Devotion made little conscience of publick or secret Praier of Obedience to those powers which God has ordained of Love Charity Honesty and Upright dealing towards my neighbours I have lived an Atheist in practise so long that I am now ready to be an Atheist in Opinion and to say with the foole in the 14. Psal. There is no God I have so long sâ—ept out of one opinion into another that at length I am become a very Sceptick in Religion doubting of all and fixing upon none Firm. Truly Sir you made good your name by your practise which renders you a right Dubitantius But pray tell me by what degrees and methods you have stept out of our Church into the borders of Atheism that I may with the more facility bring you back the same way by which you have unhappily gone out from us into the bosome of your dear Mother Dub. Your Demand is reasonable 'T is not unknown to you that I was once a true son of the Church of England you shall hereafter know for what reasons I left her Communion and became a Presbyterian and to be breif I stay'd not long in that opinion but presently I proceeded Independent then Anabaptist then Quaker then Papist then Antiscripturist then what you now find me almost an Atheist Firm. I hope you are not fixed in that wretched Opinion as resolvedly to deny him a being that gave you yours Dub. Sir I am not but have many doubts whether there be and as many thoughts that there is not
perjury were so frequently observed by some heathens that when Diagoras hearing a man for swearing himself in a Court of Judicature and being impatient to see that he was not presently thunder-strucken became an Atheist and because Sentence against so great an evill was not suddenly executed therefore the heart of this fool this wicked man was fully set in him about that great mischief to say there was no God Psal. 14.1 Eccl. 8.11 Dub. Some Pagans aâ—d false Christians have dared to take false Oaths The Jesuites whether they be Pagans or Christians I know not will swear anything even solemnly in Courts of Justice and therefore this argument impious meâ— dare not take a false oath therefore there is a Deity or some Supream power which they fear holds not for the antecedent is evidently fals but this is rational strange horrors and terrors of conscience and fearfull judgments have followed perjured persons tho no man knew they were so therefore there is some invisible superior power wheâ—ce such horrors and terrors and judgmentâ— proceed Frm. I do confess that there have been several perjured persons in former and are in these present times but for a full answer to this exception see what is replyed to another very like it Pag. 4. however I am content the argument should stand as you have proposed it strange horror and terrors of conscience and fearfull judgment have followed perjured persons c. which sufficiently proves what I intended and therefore I proceed Another argument very like to this or which is rather an addition to the former may be takâ—n from the feares and torments of an evil coâ—science even amongst the very heathens Nero haveing killed his Mother confessed that he was often troubled which her Ghost The wretched Caligula at the report of a thunder clap would â—un under his bed A thousand instances there are amongst heathen writers of wicked men labouring under the feares and terrors of their own coâ—science which Juvenal does describe to the life in one or two of his Satyrs What should be the reason that mere Pagans men having no knowledg of the true God or of his Severity against wickedness should be tormented with the sad prospect of some fearefull judgment attending upon their villanies tho never so secretly practised but the timor Numinis vindicantis the fear of divine vengeance A third argument may be drawn from the certainty that there are Devils evil Spirits together with their wicked Instruments Witches Magicians Sorcerers Conjurers which none but a foolish Atheist who will believe no further then his sight leads him can doubt of How frequently the Devil has appeared in this nation in times of gross ignoranceâ— and superstition and how he does so still to the poor ' Indians thâ—t worship him for their God is aboundantly manifest by the tradition of our fore fathers and the testimony of knowing Christians that have been in those parts What pranks and diabolical feats have been acted by Witches and Conjurers may be seen in those learned Authors that have wrot against them as Dr. Moor and many others And albeit the appearances of evil Spirits Witch-crafts c. are not now so frequent in this nation as heretofore in times of Popery and darke Ignorance yet does it not therefore folloâ— that all our forefathers were Melancholly Hypocondriacks deceived themselves and deceiving us with vain and groundless phansies but the true reason is this in times of ignorance and superstition the Devil appears more frequently to uphold his Kingdome over his vassals and to confirm them in their false worship but in times of knowledg and Gospel light the Prince of Darkness uses all his arts to render men Scepticks in Religion and of no Religion at all Atheists Infidels Prophane so that his very appearing would pull down his Kingdome which he exercises over these wretches who like Sadducees believe neither Angel nor Spirit nor any thing further then they can see Now the Prince oâ— the Air is too subtil to confute this Groâ—s errour in his best servants by any or often apparitions The last reason I shall take from that allowed distiâ—ction that is betwixt good and evil better and worse which could not be unless there were some measure of mans actions and this measure must be a law either written in mans heart or instituted and written in bookes or tables and thiâ— law must have a law maker which must be able both to know reward and punish not only mans words and actions but his very thoughts which none can do according to the exact rules of Justice but he that is infinite in knowledg and wisdom that is none but the omniscient God Besides all this there are degrees in good and evil for of things that are good some are better then others of things that are evil some are worse then other Now these degrees of good and evil take their rise and fall by their aproaching to or declination from that which is summum bonum or the chiefest good so that if there were no best or cheifest good there could be no better or worse no good or evil at all therefore there must be one infinite good To conclude this first discourse seeing the inclination of all People to believe a God the instinct of nature to confess it the excellent fabrick of the world to declare it the force of wicked mens consciences to fear it the Custom of civil nations to adore it do abundantly prove that God is yea doubtless that there is a God that judgeth the earth what a monstrous Creature is the fool Atheist that saith in his heart there is no God Dub. Though I was abundantly satisfied with your former reasons against Atheism yet I heartily thank you for these which you have here added which though they are more largely treated on by several learned Authors yet as you have breifly summed them up they are more suitable to men of ordinary capacities and of short discourse who loose themselves in long treatises and are apt to forget what they have read in the beginning of them before they come to the middle and are more tired with the length then pleased with the soundness and excellency of such discourses Sir being fully satisfied with your reasons against Atheism I humbly beseech the Almighty Creatour of heaven and earth to bless them unto me to preserve me from all prophane irreligious Courses from practical Atheism which by its own Natural propensity and the just judgment of the most holy and righteous God is the great cause of that which is Speculative and Dogmatical DIALOGVE II. against Antiscrpturisme Firm. HAving given you such satisfaction about the being of God as hath fully removed all your doubts concerning that first and great principle if you please we will discourse of the other that is like unto it the Divine Auâ—hâ—rity of the holy Scripture for upon these two depend the great and weighty business of Religion He that is steadfast
justice of their cause are guilty before God os Treason Murder and Rebellion Dub. This censure is very severe and yet I cannot tell what to reply against it Many well meaning people observing certain abuses in Church and Common-wealth much desired a reformation of them and promised to themselves great things from the Long Parliament whereupon such is the brutish inclination of earnest desires and great expectations in the minds of men that are of short discourse that these poor inconsiderable persons were engaged against King and Country before they had well weighed That good Intentions cannot justify unlawful Actions That God has no need of the sinner That we must not do evil that good may come thereon But I am perswaded that these seduced men do see their former errors and are â—ruly penitent abominating from their hearts all Treasons and Rebellions against their Dread Sovereign and for the future will keep themselves from such unchristian practises Firm. I much commend you for your Chariâ—y and for those that had their hands in that grand Rebellion acd are noâ— truly penitent my hearty prayers are that the Lord would be merciful unto them and bless them and shew them the light of his countenance My severe censure as you were pâ—â—ased â—o â—ail it was never intended against such but we see very few that have manifested any signal tokens of repentance for their lifting up their hands against the Lord 's Anointed rather we may fear they will commit the same wickedness against his Majestie that now swayes the Royal Scepter if they hid a fair opportunity Disobedience is a long step to Rebellion and is it not evident that our present Non-conformists are more disobedient more refractory against his Majesties Laws Ecclesiastical then those that lived before the late warrs who though they were Non-conformists yet were they not Separatists Brownists as our present Non-conformists for the most part are some of them Mr. as Ball in his Tryal of the grounds of Separation and others smartly wriâ—ng against such Fanatiâ—ks And truly were there not a judicial blindness upon these men they might see by a wonderful providence the Lord did not own them in their Rebellious undertakings How strangely did their numerous and potent Armies dwindle into no thing hoâ— miraculously was our Gratious Soveraign preserved against all their Treasonable attempts and brought to the Throne of his Fathers with the greatest honor most general expressions of love and rejoycing that ever any Prince received from â—oyal Subjects and all this without the spilâ—ing of one drop of blood The Lord set it upon the heart of King and People to keep this signâ—l dispensation of His Providence in perpetual remembrance not to ruine theÌ„selves by Atheism Irreligion Profaneness or any enormous wickedness for which the wrath of God has bâ—en pouâ—ed out in full Viols upon wicked Kings and ungodly people as Sacred and other â—iâ—â—ories do sâ—sficiently manifest Dub. It may be feared that there are discontented persons who are like wrangling Gamsters that having a bad game dealt them desire the Cards might be shuffl'd again that they might have a better Stock but I am perswaded many would conform were there a Toleration in Reference to some Ceremonies as has been said and the Renouncing of the Covenant not enjoyn'd Firm. You have had my opinion as to a Toleration in point of Ceremonies as to the Covenant tho it hâ—s been the opinion of several moderate men that it had been better if it had dyed without any such solemn Act for ' its Abrenuntiâ—tion yet being it was peccant in all the four causes the Efficient Formal Material and Final 't was expedient in some respects for the Parliament to vote that it should be Renounced by all that expect Preferment in the Church of England and I do not see how any man who conceives himself bound by it can be a faithful Subject to His Prince besides there seems to be a signal judgment in it that the Covenant which was used as an Engine to remove the Cavaleers out of their Livings should have the same effect upon the Contrivers and â—igid Imposers of it for many of those were undon because they would not take it these because they would not Renounce it Nec lex est justior ulla Quam necis artifices arte perire sua 'T is Justice Law that he should feel the smart Who was first Author of that cruel Art I remember what Tacitus sayes of Cajus Vibius Eò immitior quia toleraverat And 't is like that the Cavileers having such a hard measure from the imposition of the Covenant would when power was in their hands make use of the Law of Retaliation by driving on the Act for Renouncing the Covenant and peradventure in some men there might be a grain or more of the Spirit of Revenge not beseeming Christian Charity how ever 't is a remarkable peice of Divine Providence that those who Pressed the Covenant upon their Brethren without mercy should suffer by it without mercy Dub. But as long as men have so little of a Christian spirit in them as to act by the Law of Retaliation of Spite and Revenge there is little of Peace and Unity to be expected Firm. We ought not to judge Acts of Parliament to be the Efforts of Revenge and Spite as for the Act about the Covenant there was some kind of necessity for it as to make tryal who were Loyal and Obedient Subjects who not for as 't was said before he that conceives himself bound by the Scotcâ—-Chaine cannot be a good English Subject However if the Suspending of that Act would assuredly unite us in Love and Peace I hartily wish that 't were not prest upon those that are of a quiet and peaceable Spirit agreeing with us in the most necessary Points of Religion that so we that have one Faith one Baptisme one Hope one Lord Iesus Christ one God the Father of all might keep the unity of the Spirit in the bond of Peace which is both our duty and our interest if we consider what advantage the Papists make of those divisions which are too many amongst us the Seeds whereof have been Sown by the Roman-Emissarys Dub. 'T is not to be doubted but that peace and unity and love among our selves would much dishearten those restless Enemies of our Church and State who leâ—ve no Stone unturn'd to divide us that they might Reign over us and perswade us by their most cogent Arguments which are Gun-Powder Fire and Fagot Bloody Massacres to embrace their gross Superstition and cause Religion and Primitive Christianity to flourish in our miserable divided Nation while that time which is now spent in vain wranglements and un-Christian contentions would be better imploy'd in devout Prayer Holy Meditation in Mortification of our Corruptions in duties of Piety towards Almighty God of Love Mercy and Charity one towards another And now Sir give me leave to pay you my very hearty acknowledgments for the profitable pains which you have taken to bring me out of those Bracks and Bogs of Atheisme Infidelity Schisme and Heresy unto my Old Mother the Church of Englâ—nd in whose Faith and Communion Thou O Father of Mercies Prince of Peace and God of all Consolation ever blessed and most Sacred Trinity â— grant that I may continue unto â—y Lives end and that I may so continue I beg your daily Prayers Firm. 'T is our great Christian duty to Pray one for another I shall not be wanting in the performance of it for your establishment in the true Ancient Catholick Christianity and I earnestly beseech you to remember me in your frequent intercessions and supplications at the Throne of Grace Blessed be the God of all power and wisdome who has thus prosper'd my weak endeavours in converting you from the error of your waies I will ad no more but this that you be true to the Doctrine Worship Discipline of our Church as they are contain'd in the Articles Liturgie Canons and Rubricks of it hold not any truth in Unrighteousness let your practise shew to the World that you truly and heartily believe what you profess be honest just in your Dealings towards men Temperate and Sober towards your selfe serious and single hearted in all duties of piety towards God and whatsoever things are honest whatsoever things are true whatsoever things are just Holy Lovely of good report Think on these things Practise these things make not the actions of men the Customs and Examples of these loose and evil Times humane Laws your rule to walk by but let the holy will and word of God be the adequate measure of your Life and Conversation walk conscientiously according to this rule and Peace and Mercy shalll be upon you as a true Israelite and one of Gods Peculiar People Amen FINIS ERRATA PAge 9. l. 11. read Dependent p. 12. l. 10. for puting r. putting p. 21. for their r. there p. 22. l. 3. leave our whether they be Pagans or Christians I know not p. 38. l. 12. for Statues r. statutes p. 70 l. 26. â— some of the Church p. 83. l. 12. for suspition r. superstition p. 104. l. 20. potius ad bene esse quam simpliciter ad esse is misplaced p. 113. â—r â— â—ot â—ankfulness p. 116.25 r. licence p. 119. l. 22. r. clear p. 121. l. 25. â— who was of p. 123. l. 22. r. incorporated p. 126. l. 28. r that have ruled well p. 129. l. 13. r. stiled p. 132. l 29. r. that sit at the Stern p. 133. l. 22. r. but not the end p. 136. l. â— r. throw away p. 138. l. 19. r. by phansies p 140. l. 30. r. assistance p. 155. l. 15. r. â—â—tâ—rioâ—sly ibid. 2â— 1 suspension p. 1â—5 l. â—3 r. suspensions †Dr. Moors Antidote and Dr. Stillingsâ—eets Orig. Sacrae pâ—g 395. R. B. Câ—â—visse videas crescere non vides see Mr. Pools Nullity of the Roman Faith Cenâ—â—l 〈◊〉 Sâ—ss 12. Câ—n. 1. Non imagini sâ—d numini sacrificamus Ae Mr Fowes History 2 Cor. 10.4 Prov. 24. Eccle. 8.2 Rom. 13.1 Pet. 2. Ier. 4.2 Deut. 6.13 Heb. 6.16 2. Cor. 1. Rev. 10.6 1 Cor. 1.14 Act. 2. Math. 28. 1. Cor. 9. â—poâ— 2.3 †'T was not long since that some of the Presbyterian aâ—d Iâ—pendent perswasion were Deans and Caâ—ons of Christ Church in Oxford such Dâ—gnities not then thought to be useless and Aâ—â—i-christian why should they be esteemed so now
but leaving them to their own simple fancyes Enthusiasms let us proceed to the Presbyterians to which party I first adhered when I forsook the Church of England and and of all dissenters from thâ—t Church in my opinion they have the greatest shew of reason for their separation Firm. In my judgment they have less reason to separate then any other because they agree with us in Doctrinals and are divided from us because of some Ceremonies which are confessedly things indifferent and for some modes of Government viz. the Episcopal and Presbyterian of which tho the former be the best and most antient yet learned and most moderate men of both parties do acknowledg that neither of these Forms of Government are so essential to the being of a Church but that it may subsist and be a true Church under either of them potius ad bene esse quam simpliciter ad esse but more of this hereafter But before we begin our discourse about Presbyterie let us speak a few things concerning Independency for I have heard that you were somtimes of that perswasion Dub. True I was once an Independent or Congregational man buâ— seeing all Sectaries are in respect of Church fellowship Independeâ—ts and that these men for the most part have the same objections against the Church of England as the Independents make use of I thought it superfluous to trouble you with any particular discourse â—oncerning them Firm. There are Three things belonging to Independency which we have not discoursed upon as yet neither will they properly fall under debate in our intended Dialogue about Presbyterie if you please we will take a breif survey of them Dub. I willingly embrace this motion DIALOGUE VI Against Independency Firm. THe first thing that I except against in the Independency is the goverment practised in their particular Congregations without any jurisdiction one over another so that every of their Assemblies is absolute within it self without depending upon any Classical Diocesian Provincial National Church or general Counsel whence they have the name of Independents Dub. Is it true that they will noâ— admit oâ— any Superior power over their respective Congregâ—tions nor appeal in case of divisions among themselves unjust and injurious sentences given in their partial Judicatories Firm. They admit of no appeals or no coercive poâ—er over them in any Consistories Classis or Counsel One Congregational â—hurch may advise exhort or admonish another as brethren or equals but not punish or correct as Judges oâ— Superiors What do you say to this new knack of Church Government Dub. I think it to be Anarchical and confused the Natural Parent of all Schisms and Hereses I do not noâ— so much wonder how England of late years since this headless faction prevaild amongst us became a second Amsterdam What error what heresy so gross so damnable what injustice what oppression never so greivous which might not go unpunisht in such assemblys from which there lies no appeal how must they be broken into infinite fractions especially where the fear of a Common enemy does not unite and peice them together Firm. You rightly apprehend for all these dangers and inconveniences are the necessary consequents of Independent Congregations where any Popish Wolf in Sheeps Cloathing has a fair opportunity to sow the seeds of Anabaptism Quaquerism Socianism or any poysonous Heresy whatsoever to spread the principles of Sedetion and treason as has been of late to much practised in this Nation I wish such Tares be not still scattered in our separating Conventicles to this very day 'T was the observation of Sir Rob. Cotton above three-score yeaâ—s since that Priests and Jesuits did put on the habits of Captains Merchants c. that that they might deceive poor ignorant people under that disguise opera Posthu Pag. 148. Dub. You have said enough against this headless Church Goverment and the sad consequences of it I pray you proceed to the second thing you promised to debate concerning Independency Firm. The second error does concern tiths which generaly the Independents with other sectarys would perswade the world are a great oppression upon the people meerly Levitical and not due or lawfull under the Gospel Dub. I desire to hear from you what may be replyed to these cavils for I believe they are no better Firm. The paying of Tiths is no oppression upon the people no injury to them at all for if no free-holder Farmer or Tenant whatsoever ha's any legal or equitable right â—r title to the tenth part by purchase donation inheritance lease or by any other imaginable conveiance then the paying of Tiths can be no injury at all but the free holder Farmer or Purchaser ha's no legal right to the tenth part no more then the Minister has to the other nine because for many hundred years it has been invested in the Church by as good laws as any layman has right or title to the free hold Farm or lease which he has Purchased or pays rent for so that the tenth part cannot discend to any mâ—n by inheritance gift or puchase neither does any Tenant pay one Penny of rent to his Land lord for that part of the increase of Fruits Grain Grass or any other Commodity whatsoever Dub. Truly Sir I have heard as much and if Tithes were taken from the Church no question Landlords would raise their Rents and Fines and Purchasers would quickly find the price of land rais'd proportionably to a tenth part Firm. This is so plain that nothing but gross ignorance Envy and Malice against the Clergy can entertain the least doubt of it Dub. Sir you put me in mind of one thing which I have often thought upon and much wonderd at that generally those that go under the nâ—me of Protestants in your Church have little respect for their Ministers whereas Papists and Presbyterians shew great respect to theirs Firm. You need not wonder at it the true reason of this contempt is for want of Zeale to that Religion which thâ—y profess whereâ—s Papists and Presbyterians are Zealous in theirs But your meer formal Protestants of which number there are too many is a formal nothing one that is so far from the power of Godliness that he has not the naked formality of it Now there cannot be a greater sign of an irreligious Atheist then contempt of the Clergy for where they are despised God cannot be honoured nor Religion had in esteem if the Gentleman that has assigned reasons for the Contempt of the Clergy had thought on this t' would have been worth all the reasons in his whole Book but it may be he was so much a stranger to his own heart that he thought not of it Dub. But are not many Ministers themselves a chief cause that they are so contemned Firm. I was about to tell you so 't is much to be be wailed that too many in holy orders are through ignorance negligence in the duties of their calling loosness in