wisdome but in demonstration of the spirit of Power Althô it doth not sufficiently appeare whither the words themselues contained that manifestation of the spirit or the Person who spoke or both 5. All this was confirmed by Miracles which may properly enough be called the Broade seale of the King of Kings for as a Broade seale is a publicke Attestation of the Truth of a Patent or Proclamation to which it is annext solikewise a miracle is an Attestation of Almyghty God of a Truth delivered in his name Divina potentia etiam factis loquitur says S Austin Epist 49.9.6 Men speake by words God also by deedes And Origen contra Celsum l. 2. says the same This language of God by miracles is soo cleere that even the most stupid vnderstand it yet so hard that none can speake it but he who is Almyghty Hence Mar. 16 God is sayd To haue confirmed the words with the signes following it And Heb. 24. To haue borne witnesse with signes wonders divers miracles gifts of the Holy Ghost So when Christ our Lord Mat. 9.6 sayd That ye may know that the son of man hath Power on Earth to forgiue sins he sayd to the sick of the Palsye Arise take vp thy bed goe vnto thy house it was to call God to witnesse that Truth that he had such a Power And God by doing the miracle did virtually say I attest that he hath such a Power And who seing this could doubt whither Christ had such a Power without doubting of the divine veracity Yet we must not hence inferre that Miracles are the formal object of our Faith For as the only motiue why a Proclamation is obeyed is nothing else but the King's will commanding the Broade seale serues only to assure vs that is the King's deede Soe the sole motiue of our Faith is divine veracity authorizing what that man S. Paul for example preached the miracle confirmes vs in the perswasion that man delivers divine Truth SECTION VIII 1. 3. Faith by Hearing 2. Words are the best of signes 4. Scripture the object of Hearing Where of the invention of writing 1. THe Doctor of the gentils who laboured with greater successe in conversions than all the other Apostles seemes in a particular manner to speake of the Hearing as conducing to the propagation of Faith in a singular way His words are these Rom. 10. a versu 14. How shall they call on him in whome they haue not beleived how shall they beleiue in him of whome they haue not heard how shall they heare without a Preacher And how shall they preach except they besent And concludes so then Faith comes by Hearing hearing by the word of God Which words confound all enthusiasts others who vndertake to preach without being lawfully called or sent by the Holy Ghost But our present businesse is to examin why Faith is so particulary resolved into Hearing Nothing like this being any where sayd of any other Sense 2. This will be easily vnderstood if we remember that as is abouesayd Faith is an Assent giuen to an otherwise vnknowne Truth on the credit of another This cannot be done without the others thought be made knowne to me to effect this some outward signes must be vsed for men cannot speake to nor heare one another as Angels do by an immediate communication of thoughts but are forced to make vse of outward signes to which some signification knowne to both partyes is annext Now of all signes none more easy or significant than articulate words which with their signification are by the Hearing conveyghed to the mind of the Hearer who by that meanes comes to know what the other averres giues his Assent to it And so Faith comes by Hearing Yet because there are other ways to communicate our Thoughts particularly by the eyes hearing may be thought not to be the only way to beget Faith Men may speake to the eyes by gestures or motions of Head Hand or other parts of the Body if some meaning be annext to them And in this sort of language the ancient Mimi Greekes Romans were excellent Now that mute way of speaking by gestures of the Body to the eyes is much out of vse almost forgotten As to other senses they can reckon but very few significant signes so Hearing surpasses all senses in this by reason of articulate sounds which it receiues passes to the mind Which I learne from S. Austin l. 2. de Doctrinâ Christianâ Cap. 3. Tuba Tibia Cythara dant non solum suavem sed etiam significantem sonum Sed omnia signa verbis comparata paucissima sunt Verba enim inter homines obtinuerunt principatum significandi quaecumque animo concipiuntur si ea prodere quisque velit Several musical instruments giue not only a sweete but also a significatiue sound But words are the Princes of all signes as well for their number variety as for their efficacy in signifying Suppose I know a Truth vnknowne to another would bring him to beleiue it how must I do this 1. I choose words proper to signify my mind to him 2. J vtter those words 3. he heares them 4. beleiues the thing to be as I sayd because he is perswaded I am not deceived nor would deceiue him Thus is propagated Humane Faith Now to Divine That God can speake without vsing any words to the mind immediatly is an vndoubted Truth seing the greatest part if not all Revelations were originally made in that nature to some one Person who knew certainly not only what was sayd but that it was God who spoke it But whither this Evidentia rei attestante Deo this cleere knowledge of God affirming it is consistent with Faith or transferres that knowledge to another species of science Vision Theiologi certant adhuc sub judice lis est But this is certaine 1. That it is not necessary to Faith otherwise the mission of Preachers would be superfluous 2 That God did not vse it to all men to exclude pretences to Enthusiasmes of Fanaticks prevent the jllusions of the devil 3. That God seemes in propagating his Faith to accommodate himself to the ordinary way of men A King sends his Embassadors whither he goes not in person with jnstructions what to say credentialls to procure beleife to what they say their words are looked on as the words of the King their master So God sends the Apostles as his Embassadors 2. cor 5.20 he giues them their instructions to teach what they had learnt of him for their credentials he gaue them Power t s worke miracles Hence The words they spoke were not received as the words of men but as they truly were the words of God 1. Thes 2.13 And the Faith giuen to their words was Divine Faith 3. That this was is to the end of the wold will be the ordinary way of conveyghing Faith is
evident 1. Because the Apostles proposition Faith comes by Hearing is vniversal vnlimited to any time or place 2. God sent his Apostles Disciples to Preach the Ghospel without any expresse command to vse other signes or write bookes indeed most of those written were casual 3. The Apostles sent their successours on alike errant with alike Commission we find in S. Irenaeus that Faith was long preserved in some countryes without any written word 4. Faith by the Apostle called milke is still by Parents Nurses such persons instilled into the Tender minds of Infants even before they are able to reade And if they conceiue it ryghtly beleiue it strongly they haue tru divine Faith 5. The same of several Persons at men's estate who for Poverty or other employments cannot reade the scriptures 4. Scripture may seeme an exception from that general rule Faith by Hearing but it is not so Scripture it selfe being only an jmage of what is spoken therefore belongs to the same Sense that words do Hence S. Austiu l. 2. de Doct. Christ c. 4. Quia verberato aere statim transeunt verba nec diutius manent quam sonant instituta sunt per litteras signa verborum ita voces ostenduntur non per seipsas sed per signa quaedam sua By reason that after a little motion of ayre the voice presently vanishs is assoone lost as the sound is past Letters were invented as signes of words by which meanes words are shewed not by themselues but by their signes Thus S. Austin Which was elegautly exprest by a French Poet Brebeuf en sa Pharsale C'est de là que nous vient cet art ingenieux De peindre la parole de parler aux yeux Et par les traits divers des figures tracées Donner de la couleur du corps aux pensées Hence that ingenious art did first arise Of painting words speaking to our eyes Where with the pen doth by mysterious draught Both colour giue Body to a thought J doe not cite this as building my assertion vpon it but as a neate expression of what I meane The ground on which J rely is scripture whereof a greate part is evidently a description of speeches For 1. a greate part of the Ghospel is a Relation of our saviours Admonitions Sermons Reprehensions Justructions c. 2. The Acts of the Apostles containe their speeches 3. the Apocalypse is a representation of visions Prophecyes revealed to S Iohn 4. S. Luke in his preface declares that he writes what he had Heard 5. S. Mark writ what S. Peter preacht Marcus Discipulus Interpres Petri says S. Hierome juxta quod Petrum referentem audierat rogatus Romae a Fratribus breve scripsit Evangelium Mark the Disciple Interpreter of Peter at the request of the Brethren in Rome writ in a short Ghospel what he had heard Peter preach My last cheifest proofe is from the words of Abraham to the glutton Luck 16.29 They thy Brothers haue moyses the Prophets let them heare them Et verse 31. If they heare not Moyses the Prophets nether will they be perswaded though one rise from the dead Here those are sayd to haue Moses the Prophets who haue their writings 2. Moses the Prophets are sayd to Speake in their writings seing others are sayd to Heare them Hence I conclude that the jnstruction we receiue from Scripture it selfe is reduced to Hearing SECTION IX 1. All Senses never contrary to Faith 2. Hearing is to correct the other senses 3. A conclusion of this digression THe two first points are cheifely aimed at in all this Preface will serue to cleere the mist which Humane Reason casts before our eyes that we may not discerne Truth from falshood but may embrace a Cloud for Iuno leaue the substance for a shaddow Thô some Senses may yet all can never be contrary to Faith this is my first conclusion The reason is Faith must be conveyghed into our mind by some Sense wherefore that Sense at least is not contrary to Faith Which is evident by the ordinary course of Providence teaching vs by Hearing Preachers Missions c. Of which S. Paul Rom. 10. Now if God doth at any time by particular inspiration instruct some that is nothing against this Truth seing those thoughes so inspired are conformable to what others Heare by consequence not contrary to all Senses 2. My second Conclusion is in matter of Faith Hearing is preferred before all other Senses The 1. reason is because Hearing is more capable of conveyghing revealed Truths than any other Sense nay than all the rest together it having more significant signes then all the rest together as is evident by the multitude of significant words The second reason is because God doth actually vse Hearing no other Sense to communicate to vs his Faith For our whole Duty to God our neyghbour what we are bound to beleiue practice is all delivered ether by living words in Catechisms Sermons or in Bookes by dead representations of those living words Wherefore when senses interfere in their depositions concerning any object of Faith we must recurre to Hearing adhere to that For example Other Senses represent Christ to vs as an ordinary man Hearing says he is The only begotten son of God full of grace Truth we must beleiue this silence the rest The rest say water only washes from dirt the surface of the Body this says it purges the soul from the staine of sin we must beleiue this Why then should not this rule acknowledged by the Zuinglians in other things to be good hold in the Blessed Eucharist So that althô the tast tell vs it is bread wine we may subscribe to our Hearing with S. Cyril nay with the whole Church say It is the Body Bloud of Christ But what if Reason takes the part of the other Senses Answer I will say still we must stick however to Hearing For example Reason says the same substance cannot be One three Hearing says the same Divine substance is one in nature three in Persons Our duty is to beleiue God to be so to silence all reasons to the contrary This is what S. Paul vnderstood by Pulling downe imaginations every thought contrary to his Doctrine bringing vnderstandings vnder the subjection of Christ I haue here delivered as by a digression such grounds as if well vsed will be sufficient to resist all the Attacks of God his spousés enemys Yet they are soe cleere that J think few can deny them without rejecting Christianity in some very material points Yet I haue not wandred in this digression out of the syght of my learned freind D. Morley if he retaines his treatise in his company in passing over these few sections he will easily obserue there is nothing but which relates to it J now returne to him
of our Charity Which three vertues are Cheifly or rather solely aimed at in Religion Haec maximè imo vero sola in Religione sequenda sunt Aug. Enchir. c. 4. Now if Moss the cheifest noblest of Religions Actions be Idolatry as you say elsewhere how do you say now it is Lawfull nay Commendable Worthy the imitation If it be so certainly it is not Idolatry But Contradictions are vnavoidable when we combate a known truth which by surprisal will force an acknowledment of it self altho we arm our selues against it when advertised Hence you approue here the same thing in Gross which you condemn in retail I leaue you this bone to pick proceed SECTION II. 1. Conferences to compose differences in Religion seldome successefull why 2. Security of Preists in England danger of Ministers at Brussels D. Morley 1. My lord Andover wisht that some learned moderate men of the Churchs of Rome England might meet debate freely charitably the Differences between the two Churchs which are not so many nor so great but they might find out some expedient to compose them 2. D Morley Sayd it would be imprudent vnsafe for him to disoute of Religion in Brussels thô the Preists in England had often with all boldnesse freedome safety before many witnesses mantained their opinions So vpon my life may you do here sayd F. Darcy be so far from offending me as J shall take it as a favour 1. Revisor Altho I readily grant the capacity of that noble man to be great yet I must beg leaue to dout whether he were a competent Judg of the most ready way to end the Differences in points of Faith betwixt dissenting Churchs this requiring a greater search into points of Doctrine interest then Persons of his quality education are willing commonly to vndergo Truth is ever pretended on both sides but it is onely pretended on the one side which in reality applyes all its industry to suppresse it for ether motives of Passion Interest Envy Spite Reveng what else is contrary to the law of God When these possesse the hart the head is busyed to make Vertu pass for vice vice for vertu to adorn Falshood with the dress of Truth by sophistical reasons make Truth be suspected of Falshood He will by calumayes as black as Hell reader odjoas or contemptible the persons who oppose his Passion thwart his Jnterest Cross his design procure his real good by discovering his errours by that inviting him to return to the ancient Faith Communion of the Church which he broke through want of Charity It is hard to discover the wiles of those Foxes ways of these wolves the fraudulent or fierce enemys of the Churchs Peace to see through that mist which they raise on purpose not to be seen to fathom these Depths of Sathan Apoc. 2.24 Now thò this noble man's capacity was great yet perchance not sufficient for so obscure intricate a work Yet when all the doubling of these Foxes are discovered the secrets of their harts layd open yet the work is not half don The greatest difficulty remaines to wean them from those beloved wandrings it being one of the dismallest effects of these sinfull errours that by secret yet power full charmes they fix the will in the loue of them Hence S. Prosper Tantum nocet error Vt juuet errare veteris contagia morbi Tam blande obrepunt vt quo languetur ametur Such charmes before our eyes doth errour lay That it e'en makes vs loue to go astray Whilst th' evil spreads we vnconcerned go Deceiu'd yet contented to be so The secretary of nature Aristotle never div'd deeper into the hart of man then when he sayd that althô Reason seemes to hold the scales discern betwixt two contending parts yet in reality it is the hart the will which deliberates decides the thing in question Hence comes that variety of judgments on the same individual Action of which one shall make a Panegyrick another a Satyre And thô the lyght of Truth the appearance of God be so cleer as not to be concealed yet this shall be as ineffectual as to all influence on our Actions as if they were dreames a sensual man prefers Pleasure before his Honour A vertuous man the contrary So we judg as we are affected not as we should our will doth not follow but lead nay drag after it our Reason that with so sweet a violence that it is not perceived without much labour great attention strict search into the beginning progresse end of our Actions This is the root of all incoherent discourses illogical deductions of Passion interest or self-loue which in many prevail over Truth controul the inclinations to good make men break all their dutys to God their country to Prince frends Relations thô they see what is better yet do the contrary Video meliora proboque Deteriora sequor This difficulty seemes invincible when strengthned with the content which Proud Ring'eaders find in having their followers harts at a beck being esteemed by them as Oracles a satisfaction sayd St Francis Bacon as much aboue that of Tyrants as mens souls are aboue their Bodys In the whole black list of Heresiarks only two occur to my mind who truly repented viz Eutichius Patriark of Constantinople who denyed the Resurrection of the Flesh was converted by S. Gregory our Apostle Berengarius Patriark of the Sacramentarians Only these two to my remembrance dyed well professing the tru Faith contrary to their several errours Without doubt some if not all other Heresiarks were convinc'd of the vntruth of their doctrines were as the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Condemned of themselves or knowing that they deserved condemnation doubtlesse all felt those reproachs of conscience which follows all guilty Actions yet Pride hardened their harts against all Now what can work vpon these men in order to their Conversion set before theyr eyes Truth they know but will not acknowledg it Reproach vnto them their perfidious abandonning God and his spouse the Church the Holy Ghost doth it inwardly they slyght him Threaten Hell damnation to torrify them They are self condemned yet are vnconcerned this opposing known Truth is a sin against the Holy ghost impossible to be forgiven because it is morally impossible to be repented This is proved by Reason confirmed by experience delivered by the Apostle Which is to be vnderstood of Heresiarks such as school men call Formal Hereticks Yet I know many I hope most of those who liue in schism or Heresy do so either by misfortune of their birth or education or by weakenesse of reason or strength of Passion or fear of punishment or loue of goods of fortune rather then hatred to the Church or loue to Heresy therefore are not Formal Hereticks or
or which is all one confounded the Hierarchy of the Church cast away fiue Sacraments deprived the other two of their efficacy reduced them to the condition of Iewish rites to be Beggerly elements denyed the vniversal redemption banisht Free will introduced stoick Fate changed Hope into Presumption a sin against the Holy Ghost so commended Faith as to destroy charity made good bad workes indifferent by depriving those of merit these of offending God in his elect c. Besides many points of discipline which thô lesse considerable than those of Faith yet are not to be neglected which no Church of England man will deny seing he defends those retained in it against the Presbiterians If these be Small points what are Great And if these be not Many what Herēsy ever had many It will not be enough to say the Church of England doth not oblige her Children to beleiue all these for shee ownes Communion with those who do abetteth her children when they reproach vs with the contrary Truths But suppose there were but Few but One difference that inconsiderable in it self yet if it causes a Schism it destroys all hope of Salvation Now what comfort is it to a wounded man to tell him he hath but one wound that not great if that touch the hart is mortal The Novatians the Miletians the Quarted ci mans the Donatists c. were tru Schismaticks could not be saved altho each of them differred from Catholicks but in one point that not of Faith but of Ecclesiastical Discipline And they were as obstinate in the defense of that one as others in that of many great ones The fewer lesse considerable the points are betwixt vs the Protestants the greater is their guilt in dividing Communion on that score All spiritual temporal jurisdiction the Authority of Prelate Prince is derived from the same fountain God There is no power but of God the Powers that be are ordained of God Rom. 13.1 The same persons are subject to both Let every soul be subject to hygher Powers And this out of the same principle of conscience Who soever therefore resists the Power resists the ordinance of God .... Wherefore ye must needes be subject not only for wrath but also for conscience sake The same motiues are alleaeged to excuse the Disobedience to both Abuses in government heavy vnnecessary Impositions greivances c. The same pretexts serue to make the Rebellious Actions against both plausible Evangelical Liberty Reformation Reestablishment of ancient forme of Government c. Stubbor nesse in the Rebellious is covered with the same fig-leaues Complaints of greivances not harkned to petitions for Redresses vnregarded humble Addresses not effectual Alike Art vsed to conceal a resolution never to be satisfyed what ever Answer be returned for if one request be granted they will demand more if denyed than they perswade their followers they are slyghted that no good can be hoped from such persons that things must be redrest without them Then they teach that all Power is derived not from God as the Apostle says but from the People that their superiours are only their Commissioners accountable to them these having abused their Power may nay ought to be devested of it And so they proceed to change the establisht Government in Church state alleadging the Bible as the Rule of their Actions against the Head of the Church ancient Statutes those against the Prince yet wresting both to their capricios not framing these to those In reality making all Government in Church state subservient to their Interests All which are written with a sun beame in the Hystorys of our civil wars in England those of the first Reformation in Germany France Scotland England too So chang in Church state are begun with lamentations bemoanings of the People greived overcharged carryed on with Humble Addresses Petitions end in confusion destruction Hence it appeares how dangerous it is for a Prince to countenance those Pretences to Liberty against the Prelate with in his dominions What is sawce for à goos is sawce for a gander Both hold their Authority on the same renure what strikes at one wounds the other That Principle which shakes the miter endangers the Crown who breakes the Crozier would crack the scepter for both are made sacred by the same divine Ryght Soe who dares oppose the one is disposed to shake hands with his duty to the other The differences betwixt them being no other but only as of more lesse in the same kind 2. Your care of not exposing your dear self to danger is laudable if that were so great as to exceed that of Preists in England But are Preists so safe in England Ministers in such danger at Brussels Did you blush or smile when you sayd printed this at this time of day Had you sayd it was vnsafe at Brussels it myght haue past your Prudence commended but J doubt whether that comparison was Prudent Look towards Tyburne or Tower-Hill westminister Hall or old Bayly then tell me whether it is so safe in England for Preists c. Then cast your eye back on Brussels see whether in any corner of the town you discover such Tragical scenes J grant that some nay many of the Ch. of Eng. Are so moderate as not to prosecute a Preist though known to be such J beleiue you to be of the number Yet this is no security for a Preist when knowen when any one more Zealous or malicious may cause him to be apprehended brought to the Barr where he shall vnavoydably be condemned And what greater danger can hang over a minister in Madrid or Rome it self before the face of an Inquisitor God will in due time discover the Authours of such crueltys as at certain Periods of time are exercised vpon Preists guilty of no crime vnlesse Preisthood be one I know the cheife Actors in the late Tragedy were as little freinds to the Hierarchy of the Ch. of Eng. to Monarchy too as to that of Rome that those Cricumcellions or Cannibals intended to breakfast on vs dine on the Protestant Clergy sup on the Royal Family Yet those who loue the cause do not hate the effect those who concurred to the making oppose the repealing of the penal sanguinary laws will not break their harts with greife to se them at least some times executed But you cheered vp having F. Darcy's hand word for your security And now begins the dispute SECTION III. 1. Little good from Conference 2. Catholicks ready to comply in what they can 3. Communion of Infants how beleived anciently 1. D Morley sayd There could little fruit be expected from a Conference when one side is resolved to remit nothing 2. F. Darcy Answered they would not be so stiffe in all points for the Church myght alter some
are his lowest facultyes Just as if what the Apostle says is over my head you should say is vnder my feet But why doth not the Natural man receiue Faith Because It is foolishnesse vnto him And just such is Transubstantiation to you therefore is laught at by you the other reason is convincing He cannot receiue Faith Becaus it is spiritually discerned Are Senses spiritual facultyes can they Spiritually discern If not as certainly they cannot pull them off the throne on which you placed them of which they are vnworthy as being vncapable of discerning the thing in question which is of The spirit of God spiritual discerned only spiritually No lesse but rather more evident are the words of the same Apostle 2. Cor. 10.4 The weapons of our warfare says he are not carnal but myghty through God to the pulling down of strong holds casting down imaginations every hygh thing that exalteth it selfe against the knowledge of God bringing into captivity every Thought to the obedience of Christ .... do ye look on things after the outward appearance Thus your own Translation Which words decide the thing in question For first it is evident he speakes of the Doctrine he preacht which is Faith And in the first place he cleerely discards outward Senses from any share in this judgment The weapons of our warfare are not carnal now Senses are Carnal as is cleere 2. He rejects inward Senses Casting down all jmaginations 3. He teaches that our vnderstanding must also be subject Bringing into captivity every thought to the obedience of Christ Thus according to the Apostle all facultys of soul body spiritual carnal interiour exteriour must vayle bonnet to Faith which is termed Myghty through God The last question Do ye look on things according to their out ward appearance Is a conclusion of the foregoing discourse cuts all the nerves of the Doctors argument Which is totally grounded Vpon out ward appearance to carnal sense Let vs apply the Apostles meaning to our present purpose by some few questions What will you say that is on the Holy Altar Mr. Dr Answer Bread wine But why do you think it to be bread wine Answer wee looke on the out ward appearance judge of the thing after that You know sir that the Catholick Church all over the wor'd even Luther himself beleived it to be the Body Bloud of Christ with what weapons do you combat their opinion Answer The weapons we fyght with are Carnel they are the senses Now let vs propose such questions to a Catholick What do you beleiue that to be which is on the Altar Answer the tru Body Bloud of Christ But why do you beleiue it to be the Body Bloud of Christ Answer Because Christ says it is so the Church teaches me his words are so to be vnderstood Doth it appear to be the Body Bloud of Christ Answer no. But We look not on things after the out ward appearance when that is not conformable to the word of God delivered to vs by the Church With what weapons do you combat the contrary errour Answer The weapons we vse Are not carnal sense But myghty through God to destroy all jmaginations beate downe all thoughts which are raysed in vs in opposition to the divine revealed truth 3. If we consult Reason in this debate we shall see that Senses ought not to be admitted as judges it being absolutely impossible they should vnderstand the matter in question therefore cannot possibly pronounce sentence on ether side For what is the question What is the meaning of those words of our Blessed saviour This is my Body this is my Bloud for I suppose your jmpiety is not arrived to that heygth as to deny his words to be tru or say you would not beleiue any thing to be what he plainly vndeniably says it is That is you do not beleiue that God doth or can tell a Lye Otherwise farewell all Faith we must make vse of other Mediums to deale with you Our dispute then being about the sense of those words of Christ J proue that our senses cannot judg in it with this argument Senses cannot judg of things which are not their proper objects But such are the things in debate in this controversy Therefore senses cannot judg of these things The major or first Proposition is cleere For the eye cannot judg of a found because it is not its proper object Nor the eare of a colour for the same reason The same of all other senses Wherefore no sense can judg of any thing that is not its proper object The minor or second proposition viz things in debate here are not the proper object of Senses is also selfe evident For the proper meaning or signification of words is the proper object of no sense But the matter here in debate is the proper meaning or signification of the words of Christ Therefore it is the proper object of no sense These Premisses are so evidently tru that J think it enough only to proue the first Proposition this I doe by induction for nether eye nor nose nor palate nor hand nor eare can see tast smel feale or heare the signification of words wherefore no sense can perceiue it The only doubt can be about Hearing by reason of the convexion betwixt the sound of an Articulate word which is the object of the eare the signification of it yet even here my Proposition is tru for the same articulate sound is insignificant to one who vnderstands it not sometimes signifyes different things to persons of different langages v. c. Lego to a Latinist signifyes I reade to a Grecian I speake to an English man nothing Yet the sound in the eare is the same to all these three Jndeed if it were not so by learning anew language our eares should be changed framed in a different manner to represent the new signification Which I suppose no body will say As to the other Proposition the minor that our dispute is about the signification of those words is as evident For our sentiment is grounded on the words being taken litterally yours vpon their being taken figuratively Both which are the severall significations One thing only occurres in answer to this viz that the litteral signification is so absurd that it cannot be admitted Answer this is sayd but not proved in du place these absurditys will be confidered J hope found to be no bsurditys Answer 2. this doth not satisfy my reason for no Absurdity can make any faculty judg of what it cannot know As no Absurdity can make me a competent judg of a composition in the Chinese language of which J am entirely ignorant Here I myght lay down my pen it already appearing that all you can alleadg from Senses can signify nothing seing they cannot depose of a thing they are totally strangers to you say nothing but
things in motion which stir not in rest others which moue shewing substance other then it is colours where there are none As for Hearing some raving haue seemed to heare a consort of musicke A person of my acquaintance was once awakened with an exceeding great noise as if guns had ben shot off at his bed side Calling to mind that there was nether Canon nor any thing else neere which could cause that vast noyse he concluded it must be something in his eare picking it he pulled out a little insect bred in some roses which the day before he had throwne over the tester of his bed which falling from them creeping into his eare with the motion of its little tender feete caused that huge noyse Whither these such like instances of the vncertainty of our Senses sufficiently proue that they were not designed by the Authour of nature God Almyghty for instruments of sciences or to conveygh new notions into our mind or only as Guards or sentinels for our security preservation the only thing they can be designed for in Beasts thô these haue their Senses as perfect as men I leaue to the judgment of others as also to determine whither these examples can ground a judgment in that doubt what I gather hence is That Senses are often mistaken that even about their proper objects That these errours are sometimes corrected by our owne reason or discourse some times by advice or information from other men For example we know that on oare hath a strong consistency of parts to which those of the water yeild as having no consistency at all Whence thô our eyes represent it as broken in the water we conclude their deposition false 1. because water cannot breake a strong oare gently thrust into it 2. because if it were broken by the water it would not be whole when taken out as we see it is Thus reason corrects our eyes By discourse likewise we find that the diameter of the moone is much bigger then a foote as our eyes represent it Now an illiterate Bumpkin who knowes not how the tru quantity of a body seemes lesse by reason of its distance from the eye heare 's one whome he beleiues to be a learned clark say the moone is bigger then all his grounds are he beleiues him vpon his credit corrects that errour of his eyes So he preferres the word of that learned man before his syght 4. It is easy to draw from these premisses the conclusion cheifely intended viz that it is rash presumptuous to alleadge rely on any sensation contrary to the word of God or any revealed Truth For if your reason discourse or the Authority of a man more knowing experienced then our selues are sufficient to make vs frame a judgment different from or contrary to the depositions of the most perfect of our Senses our eyes with much greater reason ought we to suspect their depositions nay reject them when we find them disagree from what God hath attested For J hope the world is not brought as yet by Dogmatizers to such a degree of Libertinisme Atheisme as to say that God either can be deceived him selfe through ignorance or can maliciously deceiue vs. And if the credit of a man be sufficient to reforme the judgments we frame on our sensations shall that of God be lesse regarded Wherefore we must nether prefer Reason before Faith with Socinus nor which is worse Sense before Faith with Dr. Morley but with S. Paul the Church submit both Sense Reason to Faith let God be tru all men lyars And this conclusion holds tru whither one or more Senses bepose the same thing or whither the revealed Truth be confirmed by any Sense or no for if a clowne doth prudently prefer the word of one whome he thinks learned before his syght which no other sense doth or can correct it is certainly prudent to prefer the word of God before all Senses before our reason too SECTION VII How far senses are serviceable to Faith 1. Cartesian doubts destroy science human society 2. Nature of Faith as it comprehends divine humane 3. Two things necessary to a witnesse knowledge veracity 4. Both eminent in the Apostles 5. Miracles very serviceable to Faith 1. ALthô I think the Senses sometimes are often may be mistaken for that reason think we ought to reject their depositions when they are contrary to such things as we haue greater reason to trust to yet J am far from the senselesse errour of those who say no credit at all is du to them or that by them we cannot be sufficiently assured that we haue nether hornes nor a coxcombe on our head that our nose is nether the bille of a cocke nor the trunk of an Elephant or that our Body is flesh not glasse or butter Which is the sentiment of the Authour of the Search of Truth Cartesius teachs vs more to doubt whither we are awake or a sleepe or haue any body at all Which doubts if really admitted not pretended only afford an excellent pretext to all Ignoramus jurys to all malefactours who may pretend the witnesses are not certain of what they depose to all Rebells Refractory subjects who may alleadge their doubts against the King's Proclamation lastly to all knaues who may pretend ignorance of the promises which they haue no mind to keepe So this Cartesian way to knowledge certainty by casting off all former knowledge senses as vncertain lays the Axe at the roote of all Authority dissolues all bonds of commerce amongst men is only good to make Scepticks Atheists too seing it leaues no certain meanes to teach or learne Faith to vnderstand scripture or Councils So that nether Church nor state can stand if these doubts against the depositions of Senses without any ground to the contrary besides the general fallibility of our Senses themselues be really admitted Wherefore when D. Morley often repeates that we deny all authority to our Senses he is either deceived himself or deceiues his reader which is worse for we rely on our Senses where Reason or greater Authority doth not contradict them of both which J haue giuen examples So a man sees Titius kill Simpronius deposes it vpon oath his deposition ought to be admitted notwithstanding all Cartesian doubts So Peter relyes on a promise of Paul to Pay him within such a time 100. l. Paul is bound to make it good Peter may exact it by law 2. Faith taken generally as it comprehends Divine Humane is an Assent giuen to a thing as Tru vpon the credit of another In the first operation of our mind which consists of single thoughts called in our schooles Simple Apprehensions there can nether be Truth nor Falshoode these being propertyes of combined thoughts which are called Propositions these are the second operation of our mind for
you say of Miracles Miracles when done in Confirmation of Faith are designed to giue credit to a man who speakes in God's name whome otherwise we should not beleiue they are by a metaphore proper enough called God's Broade-seale Now as a Broad-seale is indifferent to all deeds authenticates any to which it is annext so a Miracle myght confirme any Truth but is determined by circumstances to some one rather then others For example the man sicke of the Palsy myght haue beene cured in Confirmation of the Trinity or Incarnation but was determined to testify that Christ had power to remit sins by those words That you may know that the son of man hath Power to forgiue sins then he sayd c. 2. I say when Miracles are done in Confirmation of Faith for all Miracles are not done for that end A Miracle is an effect of God's Power acting contrary to second causes Natural effects are conformable to their inclinations as that fire heates Supernatural are aboue them as that water justifyes the soul Preternatural are besides them as motion of parts of water within themselues Miraculous or contra-natural are contrary to them Such was the cure of Ezechias raysing of Lazarus for second causes required the death of the first the corruption of the second Soe S. Austin l. 26. Cont. Faustum c. 3. Cum Deus aliquid facit contra cognitum nobis cursum solitumque naturae magnalia vel mirabilia nominantur When God doth any thing against or contrary to the knowne vsual course of nature we call that thing a miracle Wherefore when S. Thomas some other Divines say Miracles are Praeter besides the course of nature they are to be vnderstood as J sayd Praeter in them is equivalent to Contra. That no Miracles are done but visible in publick you say but can never proue because it is false S. Austin proues this Epist 3. ad Volusianum by Christ's coming into the world without violating the virginity of his Blessed mother his coming out of his sepulcher this remaming shut See S. Thomas 3. p. q. 29. a. 1. ad 2. Of which more hereafter S. 14. Indeed were no miracles done in private it were in vaine for men in deserts to implore God's assistance against a Lyon or serpent which would devoure or sting them But the contrary errour of Protestants in Brevint Burnet Morley is grounded on another erroneous opinion that no Miracles are done but in Confirmation of Faith Whereas it is certaine they are done for other intentions For 3. Whatsoever can moue God to vse his absolute Power in thwarting the ordinary course of Nature may be the Final cause of a Miracle Pharaoth refusing to dismisse the Israelits Miracles were done to shew it was God's will they should be dismist Exo. 7. A doubt being raysed whither the Preisthood were to be confined to Aaron's family God decided it by the miraculous budding of his rod. numb 17.3 Gedeon wanting resolution to vndertake the war against the Madianits was encouraged by the dew on his furre Iud. 6.4 The encrease of Oyle to releiue a poore widow distressed by her creditours 4. 2. Reg. 4.5 Waters causing a curse to ease a husband of his Jealousy numb 5.6 That there were no ill smells in the Temple notwithstanding all the Burnt offrings nor flyes where so much bloud was spilt was in respect to that Holy place The cure of Ezechias for his comfort or the good of the Royal family which wanted an heyre And who can tell how many other even private things may haue moved Almyghty God to dispense in the common law of nature act contrary to second causes How often are miracles done in consequence of that prayer of the Church Ad te nostras etiam rebelles compelle propitius voluntates drawing those to a pious life who had a perfect aversion to it This you will say is no Miracle But S. Anselme says it is S. Thomas 1.2 q. 113. a. 10. reason proues it to be such because it is contrary to the inclination of the will Antecedenter thô Consequenter the will consents being brought ouer strongly thô sweetely by the Grace of God And without all doubt on The greate day we shall see an infinit number of other Accidents wholy miraculous done either for the spiritual or temporal good of both private publicke persons which are at present entirely hidden from the eyes of all men even those in whose favour they are done Whence I inferre that this conversion in the B. Sacrament may be Miraculous yet be observable by no Senses 4. D. M. pag. 10. Moses his Rod turned into a serpent ceased to looke like a rod in all things was like a serpent which the Magicians rods which were not turned into serpents did not water turned into wine ceased to tast or smell like water Therefore all Miracles are perceptible to sense Revisor A false illation out of an insufficient jnduction as if I should conclude that all men walke because Peter Paul walke D. M. pag. 10. There cannot be a change of one thing into another without a mutual change of Accidents as well as of substance because every thing consists is made vp of Accidents as well as of substance Rev. What stuffe is this J perceiue your Metaphysicks are equal to your Divinity Every thing consists of is made vp of Accidents as well as of substance I hope you will say a man is made vp of his cloths too And not be much out of the way if you speake of those of your degree who are compounded of lawne sleeues c. in lieu of the interiour character How grossely are silly Phylosophers mistaken when they define Accidents by their separability from substance without its decay Quod adest abest sine subjecti interitu what cannot a man become swarthy by being exposed to the sun in the summer or cold in the winter but his Substance his Body or soul must be changed Excellent Doctrine And very fit to make vs fall out with Transubstantiation As vnexpected is that other saying There cannot be a change of one thing into another without a mutuall change of Accidents as well as of substance Vnexpected I say from so learned a person it being so far from Truth so contrary to experience that to confute it nothing is necessary but to shew you any newly dead Corps of one knowne to you before Is there no change In substance when the soul is separated from the Body And do not many Accidents remaine so as it seemes rather a sleepe then dead Do not beleiue me beliue your owne eyes for which you pleade so earnestly Js there not the same quantity The same situation of patts The same organization The same colour moles warts skars c. as before How then can you say There is no change in substance without one in Accidents too Do you not see that by
D. M. p. 12. Isaac Could not know his sons Esau Jacob from one another by feeling Iacob's hands being rough like those of Esau but by hearing he myght distinguish them Revisor To what intent this is brought is not easily discernable that Isaac hearing Iacob's voice surmised it to be like to that of Iacob is very tru but that he certainly knew him to be Iacob is not certain nay the astonishment into which the tru Esau asking his Blessing cast him is an evident signe that till then he was not quite free from the errour into which Iacob's goatish hands greasy clothes had brought him You seeme to think it necessary that our Senses either severally or at least conjointly be able to discerne betwixt any two objects proposed I think it were well that they could do so but do not beleiue that any greate danger would hang over the world if the Senses should be found insufficient sometimes They are all together vnable to distinguish betwixt two glasses of water two egges two twins a wolfe some dogs c. as hath beene often observed yet the sun keepes on his course women bring forth at their ordinary time Pompey's father was often taken for his Cooke Monogenes Pompey himself could not be distinguisht from Vibius Publitius both obscure men the later newly made free Comelius Scipio was often saluted by the name of Serapio a poore Sexton These other mistakes are recorded in Valerius maximus l. 9. c. 14. Yet that ignorance of the Romans did not ruin their state Why then are you so solicitous to provide a Remedy against it Or if a remedy be necessary why may not our Vnderstanding act the Apothecary provide it as well as our Senses Methinks it should rather belong to the vnderstanding to compare several objects together state wherein the agree wherein they differ then to the Senses Otherwise we shall find it no easy matter to fix the bounds betwixt these spiritual carnal facultyes for you will adjudge to Senses what hath hitherto owned the jurisdiction of the Vnderstanding as to what will be left to this queene of our facultyes our Reason this shall onely be tenant at will to Senses who by the same Topick may claime the rest leaue the Vnderstanding as the Covenanters left the King 3. D. M. p. 14. 15. Hath along discourse about the conditions necessary to make vs infallibly certain of what we see Viz 1. An eye well disposed 2. The medium betwixt that the object as it ought to be 3. The object at a convenient distance These conditions being observed the syght cannot be deceived in judging of colours or coloratums as such Revisor I would not mingle in this place meere Phylosophical matter with the rest if possible so J passe by these conditions onely proposing some questions 1. what certainty haue we that there are no more ways to deceiue our Syght than these conditions provide against Cannot swiftnesse or slownesse of motions alter the appearance of Colours coloratums Are there not some Colours various according to the situation of the silkes that for example which the french call Du Diable coessé something of the nature of a doves necke Do not Mountebanks find meanes to deceiue the eyes of their spectators thô their eyes be good the Medium distance competent 2. What certainty haue we those three condition be exactly observed As to the first may not our eyes be defectiue we not perceiue it Doth not Seneca write of an old woman who complained of all roomes being obscure yet never would acknowledge any fault in her eyes which were the only faulty As to the second may there not be a considerable difference in the Medium enough to Refract the Visual rays we not perceive it As to the third what certainty haue we that the object is at a competent distance Do we certainly know what is the exactest distance Do not painters direct vs who are vnskilled in that Art what is the proper Distance to see a Picture And in how many other things may the distance proper for such a determinate object be vnknowne to vs Againe what certainty haue we of the tru Distance it self Doth not the moone rising over a house seeme to touch it When a thing is within 20. yeards or a mile of vs we discerne the different distances but can we perceiue the different distances of several parts in the surface of the moone or sun Or of those of Other Planets the fixt stars How can the Distance competent secure our eyes from mistakes when distance it selfe is so obscure vncertaine When you haue answered all these questions I shall require you to answer two more The 1. what vnquestionable certainty you haue of all those Answers Jf you haue none then these conditions cannot secure vs from all possibility of errour in crediting our Senses The 2. whither the certainty of these conditions being exactly observed be equal to that we haue that what God says is tru If the certainty of the truth of God's words be greater then that of those conditions than we must conclude that To appeale to Senses in opposition to God's expresse words is rash dangerous obnoxious to Errour SECTION XIII Reasons for the credit of senses 1. We may rely on our senses 2. Courts of Iustice as free from errour amongst Catholicks as others 3. Depositions of senses subordinate to those of God 4. Our Doctrine doth not ground scepticisme 5. Scriptures Church not prejudiced by Transubstantiation 6. Conclusion 1. D. M. p. 17. What can be more knowne than Bread wine If than we may be mistaken in these what vse what certainly of Senses in any thing else And if there be not certainty of Senses why doth God command the Israelits to remember what they had Seene Heard teach it their Children Rev. J do not see that Faith is lesse taught or lesse strongly beleived where Transubstantiation is taught then where t is rejected Or that seasons would be changed the Earth lesse fruitfull or men lesse wise or lesse knowne to Relations or Freinds should God worke some other Changes vnobservable to Senses reveale it to vs. We credit our Senses as much as you where God doth not reveale the contrary what more can be due to any Created faculty Can we not prefer God's veracity before our Senses but we must absolutely vniversally reject these even where they conforme with Faith All discourse relyes on that principle Eadem vni tertio sunt idem inter se which is hardly reconcilable with the mystery of the Trinity Yet we do not suspect a fallacy in all other discourse because we make no exception but where God excepts he excepts only in that one mystery So we excepting against senses only in this particular where God excepts leaues them at full liberty in full credit in all things else D. M. p.
Evangelists in recording the Miracles of Christ was that men Should beleiue that Iesus is the Christ Iohn 20.31 seing they could not record all his Miracles they chose out cheifely such as were publick most convincing the veracity of the Tru Catholick evidence Iesus Christ So Catholicks to proue the Falshood of the Tru Protestant evidence Oates make vse of such vntruths as are publicke confirmed by Oath leaving out very many vntruths vented by him in private D. M. p. 4. The onely end of all Miracles is to make men beleiue some Truths This end failes in such as are not Sensible Therefore there are none such Rev. Your first proposition is absolutely false I haue often acquainted you with several other Ends for which God may do hath done Miracles 3. D. M. p. 5. Aquinas contradicts himself when he says some Miracles are invisible For he says else where that name comes from admiration now how can a thing imperceptible to Senses be the cause of Admiration Rev. Answer 1. words in definitions signify not the actual Being but the aptnesse to be Non significant Actum sed aptitudinem say Sophists soe if the worke be such as when knowne it would cause Admiration that is enough to conclude that it is admirable Ans 2. Arguments drawne from the Etimology of words are frivolous insignificant Pontifex was named from making or mending a Bridge Praesul from leading a sacred dance of the salij Preists of Mars Senatus as an Assembly of old men Will you thence conclude that no man ought to be called Pontifex or Praesul or Senator but who hath made or mended a Bridge lead a dance or is an old man In Englisk Alderman comes from Age yet who regards old Age in the Creation of that Magistrate A Bishop hath his name from Vigilancy a Deacon from serving yet the first is giuen to some who are drowzy enough the second to such as never served Some men haue transmitted to their successours in Bloud names taken from offices which no way belong to them such are Smith Tayler Butler Warner Fryer Preist Monk Deane Bishop Cooke c. Why may not some others do the like to their successours in Dignity Ans 3 cannot we admire things imperceptible to Senses Js not the Vnion hypostatical an object of Admiration to all Christians Is not God's birth of a Virgin admirable Can we sufficiently admire the loue of Gnd towards man declared by the Passion of his only son And is not the Divine Essence Trinity of per fons in one nature admirable both to men Angels And are these or any one of them perceptible to Sense But enough of this childish Argument SECTION XV. 1. Accidents without a subject 2. Extention of quantity in a place 3. A Body in two places 1. D. M. p. 9. Thomas contradicts himself in other places For 1. p. q. 90. ar 2. C. he sayth An accident hath no being but as something is denominated by it That it rather belongs to than is an entity That its whole being is to be in something Yet he teaches that in the Sacrament Accidents are without a subject Revisor What difficulty is there that God should do what nature cannot And how greate soever is the dependance of Accidents on Substance why can not God separate them supply by his omnipotency the want of a subject as the Protestants owne he can preserue Substance without Accidents althô it needes them very much The being of an Accident is to Informe inesse that of a Substance is to recerue information Subesse Now if God can preserue a Substance without receiving Accidents why not Accidents without being received These two are correlatiues t is tru but Relatiues may haue a being without their terme You will say they cease to be relatiues when the terme is gon retaining only an aptnesse to a new relation when it hath a new terme J reply this is just what passes in our case For the Accidents after Transubstantiation haue no actual Relation to Substance but an aptnesse to one when occasion is presented And for this reason Accidents in the Sacrament are sayd to haue an ex stence like in some sort to substance Habent modum existendi substantiae Yet it is distinguisht from all Substance by that expresse natural propension it hath to denominat substance it suffers violence till it be restored to its innate manner of being in a substance as a stone doth when it is suspended in the Ayre D. p. q. Aquinas teachs that quantity hath extension of parts in respect of place yet in the sacrament he sayth it hath none In which he contradicts himself Revisor Quantity hath two effects one in the Substance which it informes the other in the place which it fills The first is In genere causae formalis as a forme this effect of quantity is in Christ's Body in the sacrament very perfectly for his sacred Body being aliue or animated with his rational soul it must be Corpus organicum which imports a distinction of parts from one another The other effect as to the place it fills is In genere causae efficientis as an efficient actiue cause by a certain elasticity springinesse of the parts of a body which thrust backe such bodyes as on all sides presse vpon it which by moderne experiences is evident in the Ayre in alike manner may be proved of other things Hence the same Quantity hath sometimes a greater sometimes a lesser extension in order to place according as the ambient bodyes do more or lesse presse vpon it its elasticity is more or lesse actiue Thus in the top of a very hygh hill in Auvergne askin well stopt seemed full of Ayre at the bottome of it where the Athmosphere prest much it wanted much of seeming full Also a ball of Brasse with a little pin hole being halfe fild with water containes it all very well till by being to a certain degree heated in afire its elasticity is encreased for then the water Ayre mingled will breake through that narrows passage fill the chamber with a kind of mist Now if a Quantity of fiue foote for example by diminishing its Elasticity or encreasing the pressures of ambient Bodys be brought to four or three feete why may it not be reduced to two or one Or by Divine Power quite suspending its Elasticity be brought to an vnconceivable littlenesse of place which would scarce deserue that name If fire the most actiue cause knowne had no effect on the three children in the Babilonian furnace God suspending its vertu why cannot God suspend the actiue vertu of a little Quantity Which I do not say to demonstrate fully the whole mysterious manner of the existence of the Body of Christ in this Divine Sacrament that being a thing to be beleived by faith not to be proved or even comprehended perfectly vnderstood by naturall reason but
estates c. For Naboth was not the only man who lost his life for his inheritance Now there was a time when the demands of the Presbiterians seemed not intollerable to the King who only stucke at the destruction of the Bishops So Mr. Cressey myght say he was Almost the only man who suffred on the score of his protestant Episcopacy I haue not heard of very many ruined killed because they Would not renounce the Bishops Nether did the Rebels vse to say Renounce Bishops or we will hang you Several sayd renounce Popery or we will kill you many were killed by the Rebells for not complying But to no Protestant was giuen such sowre sawce that J heard of 3. D. M. p. 8. Thirdly he says Several of the wisest learnedest of the English Clergy were content to buy their security with a voluntary degrading of themselues from their offices Titles Which say you is injurious to the Bishops Rev. Why the Bishops should be vnderstood in that proposition J know not In our Canon law when only an inferiour generical degree is named in odious thing 's as this it in your eye the superiour particular is not comprehended vide C. Sedes Apostol de Rescriptis the glosse vpon it now Mr. Cressey mentions only The Clergy which is the lowest most common degree Wherefore nether Bishops nor Deanes nor any Person in Ecclesiastical Dignity must necessarily be comprehended What then doth offend you in this Proposition Did not several of the English Clergy become Catholicks Did not these degrade themselues From the offices titles which they enjoyed in the Church of England Could they retaine them remaining Catholicks Did not some of the English Clergy yeild to the streame comply with the times Did not some beare armes Did not one he a Metrapolitan lay aside his Crozier take vp a sword Did not all these degrade themselues May not these different sort of Desertors be named Several of the English Clergy Were it not in the book of a Papist probably they myght so the book passe without offense But Mr. Cressey says that he meanes the Vniversality of the Bishops who seemed to degrade themselues by not filminating any censure against the Rebells Answer If he doth so he says more than what was necessary to make good his first Proposition You say that censures are not a Necessary duty of a Bishop So you both agree that To censure is a duty of a Bishop in time place yet with this difference that you think it is not a Necessary duty of a Bishop he thinks it is doth this diversity of Thoughts make him Criminal Especially being conformable to scripture 2. Trin. 4.2 Reproue Rebuke exhort Tit. 1.13 Rebuke them sharpely Did not Christ giue power to bind as well as to loosen To retaine as well as to release To shut as well as to open If on pressing occasions they neglect the vse of that Power To bind retaine shut is it not as much as to renounce that Power if they renounce that do they retaine the other Is not Episcopacy one individual Power I desire you to shew me any one Catholick country where such a Rebellion hapned all the Bishops remained silent By what doth Christ distinguish a Pastor from a Mercenary Joan. 10. The first sees a Wolf coming exposes his life for the defence of his flock the later seing the wolf coming runs away lets the wolf worry his slocke at Pleasure Which of these two did our English Bishops imitate But J leaue the application to the Reader But what can you alleadge to excuse this silence in such an occasion as would make even the dumbe son of Craesus speake you haue three motiues The first is that it was not seasonable But doth not S. Paul command that it be done even Out of season The second that it would haue done no good But that was De futuro contingenti How ever in a desperate sicknesse is it not better to apply an vncertain remedy than none at all Would any one haue thought that the Layty had complyed with their duty to serue the King in his wars if they should haue remained at home sayd Our fyghting for the King will do no Good The third you would not tempt God nor expose your order to their malice who myght extinguish it The others are but pretended this is the tru reason here the shoo wrings you thought it good sleeping in a whole skin were desirous to keepe your mather's sons out of harmes way Indeed you would secure your persons not your order for the Rebells had before vowed to roote out your degree so that could not be brought into greater danger than it was in Wherefore your feare was for your dearly beloved persons D. M. p. q. His 4. crime is saying that Though many of the Clergy suffred in extremity yet it was not properly with an eye to their Religion but to their fidelity loyalty to their Prince A bold vncharitable Assertion Revisor Why so 1. Because says the Doctor they did not tell him so Answer the factious Rebells did tell him so declaring they did not persecute for Religion but for the security of the state Name any Protestant Parson hanged for being such Dr. Hewit was executed for ether real or pretended crimes against the state not for Religion So the rest Your other reason is because Loyalty is a point of your Religion Answer then Susan is innocent all M. Cressey's fault comes to this that he thought some crimes against the state were not against Religion And if this be a crime there are so many so greate offenders that you will scarce find a Iury to passe vpon them D. M. p. q. I think those Martyrs who suffer in defense of the V. commandment as well as of any other Rev. You will I hope find a place in your catalogue of Martyrs for those Papists Iesuits who chose rather to dye than To beare false witnesse 5. What motiues the Regicides may haue had to leaue vnmolested some obscure Parsons is to me as vncertain as what you say p. 14. is improbable Viz that it was Out of seare of their interest reputation in the countryes where they lived They had cut downe the stately Cedar would they sticke at a shrub They cut off the Head of your Church would they feare the toe or paring a nayl They pulled downe King Nobles the primate his Brethren would they be awed by a country Parson scarce knowne even by name fiue miles from the place of his residence To morrow I may beleiue this not to day D. M. p. 17. Providence seemes to haue suffred that those heroical Confessors should be ejected out of their stations that being disperst over the Nation they myght sow the seedes of Loyalty Truth Rev. Very pretty As if the Hay of a greate medow were Disperst by being