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
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
God 2. Pet. 1.20 Now there being but Four Religions in the world Iudaism Christianity Paganism and Mahometism If I shall prove unto you that Christianity whose rule and foundation is the holy Scripture is the only true Religion and the other Three false I hope you will grant that the foundation on which it stands is the true Revelation and consequently that the Scripture is no invention of man but given by Inspiration and Revelation from God which is the summ of my first Argument Dub. If you can prove that the other Three Religions are false 't will necessarily follow that the Revelations to which they pretend are likwise false Firm. This I shall easily do beginning with Paganism which consists in the worshiping of the Câ—â—â—tures 1. The Sun Moon and all the Host of Heaven 2. dâ—â—d men that called Sabaisme this Hâ—llâ—nisme from the nations that fiâ—st used these modes of worship of both which we have a short account im the book of Wisdome chap. 13. and 14. but more fully in Vossius de Idolaâ—ria and in the Author of the Gentils Court who hath mâ—de use of divers excellent men that have wrote of this Subject That this Religion of Pagans was against the lâ—w and light of nature both in respect of the things woâ—shipped and also in respect of the abominable â—ites and Ceremonies any man that has the least sparke of that light remaining in him may â—asily discern First The things worshipped were the Creatures some of them that never had life others thâ—t once lived but are now dead whose ghosts or Manes the Heathens imagined to be confined to their Idols whereas no Creature can be câ—pable of Religious worsâ—ip for 't is repugnant to all right reason that one Creature should thus worship another God alone being the proper object of such worship because in him we live move and have our being and he it is that gives us life and breath and all things therefore Deo datori to God the Creator and giver of all good things all religious worship is only due Besides some of the wiser Heathens acknowledg that there could be but one God 't was a common saying amongst them dicite plures dicite nullum 't is all one to say there are many Gods as to say there is no God for the notion which they had of God was that he was ens infinitum a being of infinite power and perfection but natural reason shewed them that there could be but one infinite because infinite power and infinite perfection comprehends all power and perfection and therefore it cannot be communicated to many or more then one Secondly Their Rites and Ceremonies were so ridiculous and so filthy that the Apostle stiles them abominable Idolatries 't is against the rules of Christian modesty either to hear or speak of them He that desires to see Paganism smartly and solidly confuted let him peruse the antient Fathers Lactantius Arnobius Minutius felix Eusebius Clemens Alexandrinus St. Augustine de Civitate Dei c. Dub. I alwaies conceived Paganism to be a most vain and vile superstition contrary to the very light of nature and I am no better perswaded of Mahometism however I desire to hear your reasons against it Firm. You may please to receive them thus my first reason shall be taken from the novelty of it being not much above a Thousand years since that false Prophet Mahomet published his rapsody of nonsence fabulous fictions and damnable Blasphemys to the world First From which I thus argue truth is before falsehood Illud verum quod antiquum seeing the world is now above 5500 years old and seeing Religion has been practised in it from the Creation t is absurd to imagine there was no true Religion before Mahomet or that the infinite goodness and wisdom of God should suffer gross errors to infect the whole world at least 3000 years before the true worship of his holy name was known unto men Secondly Mahometism is a mixture of Judaism Heresy and Paganism with some sprinklings of Christianity A bundle of ridiculous fables prodigious lies as is evident to any that shall peruse the Alcoran Thirdly 'T was propagated by the Sword and such carnal weapons by sensual motives and promises of fleshly pleasures to be injoyed by all those that should be followers of that grand impostor which are so unworthy of the rational soul that they cannot be called the cords of man but are only proper allurements for those whose reason is sunk down into brutish sensuality Dub. These reasons do sufficiently manifest the folly and falseness of this new or rather no Religion but pray you inform me why you rank Judaism in the number of false religious seeing t is grounded on the Scripturs of the Old Testament which you beleive to be a divine Revelation Firm. When I reckon Judaism amongst false Religions I mean only that religion which is professed by the modern Jews under against the Gospel not that which their forefathers under the law lived and died in Since the fall of Adam unto the end of the world there was and shall be but one true Religion consisting of Repentance from dead works holy obedience and faith in Jesus Christ so that the fathers before the law the Israelites under the law the Christians under the Gospel were and are of one and the same Religion for the substance of it 1 Cor. 10.1.2.3 they did believe in Christ to come the Christians do believe that he is already come to them he was vailed in Types and shadows to us he is revealed and those shadows are vanished at the rising of the Sun of Righteousness with healing in his wings Dub. By what you have said 't is evident thaâ— all Religions that are and ever were in the world except the Jewish under the law and the Christian under the Gospel which are for substance the very same are utterly false and consequently their pretended Revelations on which they are built the inventions of men and Satanical Delusions and that the Christian and the antient Jewish being the only true Religion it must follow that the Old and New Testament is the only certain and divine Revelation your Argument appeares to be very concluding I pray you proceed Firm. My second argument shall be taken from the excellency and reasonableness of Christian Religion First This Religion is most holy and spirituall resolving it selfe into most excellent principles and ends the Glorifying of God and humbling man pointing out unto us the most divine and heâ—venly life in the love and service of our Creator in the dedication and devotion of our souls unto him in whom we live move and have our being placing our felicity in spiritual not in fleshly pleasurs the rule of it being holy scripture contains laws most holy most pure most righteous Let all the world if they can answer the chalenge made by Moses Deu. 4.8 what nation is there so great that has Statues and judgments so
that are contingent or such as do depend upon the will of man they have but conjectures and do often times lie and deceive us in both kinds for as natural things are variable so much more the will of man Porphyrius lib. de Resp. oraâ— cited by Parsons in his Resol pag. 62. Dub. This testimony of Porphyrius being an Heathen and a great enemy to Christianity is very considerable and experiâ—nâ—e shews it to be very true for Oâ—acles have deâ—eived many and we see that Astrologers can give no certain predictions concerning the weather which depâ—nds upon natural causes and therefore I desire you to sheâ— me if you can any Prophesies of Scripture that are more certain Firm. I shall begin with that of Abraham concerning his posterities inheriting the Land of promise of their servitude in a strange Land of their mighty deliverance 400 years before it came to pass you may for this compare Cen. 15.13.14 c. with Exod. 12. Second Iacob being in Egypt on his death bed propheâ—â—ed thus of his â—on Iudah that the Scepter should not depart from him until Shilo came which fell out accordingly at the birth of our Saviour at which time the Scepter was in the hâ—nd of a stranger Herod by name and then and not till then it finally departed from Iuda Third 'T was Prophesied of Iosias â—00 years before he was born that he should destroy the Altar at Bethel 1. Kings 13. which was exactly fullfilled 2. Kings 23. Fourth You may see how punctual the Prophet Isaiah is in fortelling the nativity the life the passion of our blessed Saviouâ— in so much that he writeth more like an Historian then a Prophet as also how he foretells the destruction of Hierâ—salem and the greivous Captivity of the Jews by and under the Babylonians and then the destruction of the Babylonians and the rebuilding of Hierusalem by Cyrus 200 years before he was born the same was foretold by Ieremy about a 100 years after Isaiah and these Prophecies were so famous and so certainly believed amongst the Jews in the time of their captivity that when the time of their expiration drew near Daniel thus writeth of himself In the first year of Darius I Daniel understood in the Scripture the number of the 70 years c. Dan. 9.1 Neither did the Jews only understand and believe this Prophecy but Cyrus himselfe an Heathen which was his great inducement to restore the Jews and rebuild the Temple at his own proper charges Ezra 1. And Heathen Historians confess as much Fifth The Prophecy of Daniel concerning the four great Monarchies is so clear and evident so distinctly described as if he had lived in them all Dan. 2. and Dan. 8. how also he foretold the coming and suffering of the Messias after 70 weeks cap. 9. many more of such Prophecies might be alleaged but these are abundantly sufficient to attest the divine authority of Scripture Dub. T is very true if you could prove there were ever such Prophets or Prophecys in the world Firm. What proof do you expect will you believe nothing but what you see with your own eies Dub. That were irrational if you can prove by a certain tradition that there were ever such Prophecies delivered by such men as you name I shall assent unto them Firm. This I shall perform first from the whole nation of the Jews which have delivered them from Father to Son down along for many generation do you think that a people so carefull and diligent in the keeping and transcribing their records could or would agree together upon no worldly interest at all yea even to the hazard of their lives and fortunes to abuse themselves and their posterity Dub. I confess 't is not very probable but have you any other proof for the certainty of these Prophecyes Firm. Yes From the Testimony of very Heathens 'T is said by Iosephus lib. 1 de Antiq. Iud. cap. 4. that the publick writings of the Syreans Chaldaeans Phâ—nicians Graeciâ—ns are sufficient to testifie the antiquity truth authority and certainity of Holy Scriptures if there were no other proofe in the world beside There is scarce a memorable passage in the Old Testament but 't is mentioned by some Heathen writer as the Creation of the world Noah's Flood the Confusion of Tongues the Children of Israels living in and coming out of the land of Egypâ— the writings of Moses the Babylonish Captivity c. as you may see in Euseb. Grotius de verit Christ. Relig. Parsons Resol Cap. 3. lib. 1. part 1. Dub. Indeed a Testimony from an adversary is beyond all exception I rest satisfied with what you have said for the Authority of the Old Testament have you any thing to say for the New more then what you have said in general for them both together Firm. Yes I have the miracles of our Saviour and his blessed Apostles wrought for the confirmation of what they taught acknoledged by Heathens Grotius de ver Chris. Relig. Besides if you assent to the Divine Authority of the Old Testament you must acknowledg the Divinity of the New which is for the most part nothing else but an explication of the Old and the history of those Prophesies now fullfilled which were delivered by the Prophets who lived in the time of the law You may add to this the miraculous preservation of both Testaments not withstanding the malice of persecuting Heathens who used all arts of cruelty to extinguish them the propagation of the Christian Religion into so many parts of the prejudicating world without yea contrary to all carnal force and worldly inteâ—est by a few simple unlearned men which if t was done without a Miracle was one of the greateâ—t Miracles that ever we read of To this may be added the opposition of many subtil Hereticks who never durst so much as question the Authority of the Scripture but rather betook themselves to their own false glosses that they might shift of those clear texts which made against them whereas it had been a more Compendious way to have utterly denyed them if their impudence had been so great as to oppose the general belief of those times wherein they lived Dub. Tho I am sufficiently convinced of the divine Authority of the Scripture and of the truth of those Miracles which were wronght by Christ and his Apostles for the confirmation of what they taught yet to remove all scruples that may be made against them I shall desire to be more fully satisfied in two exceptions that are urged by Antiscripturists 1. That they were no true Miracles 2. That we have no certainty that there were ever such persons in the world as Christ and his Apostles or that they ever wrought such mighty works as are recorded of them in the New Testament Firm. That there were such persons in the world as Christ and his Apostles that they wrought those Miracles which are mentioned in the History of them both Jews and Gentiles sworn
enemies to Christianity acknowledg but besides their Testimony which being from adversaryes is vâ—â—y cogent we have the tradition of the Catholick Church in all ages and most places of the world for 1600 years and upwards and as he that will go up by the side of the River will at last come to the head and fountain of it so he that shall ascend through the several Centuries of the Church will at last infallibly come to the head of it Christ Iesus to the place of his Nativity his Preaching and mighty Works that he did his bitter death and bloody passion or if he shall descend from Christ through the same Centuries down to this present time he may be farr more certain of the birth and life and works and sufferings of this our bessed Saviour of the writings of the Holy Evangelists and Apostles then that there have been such men in the world as Alexander the great Iulius Caesar Pompey Scipio Hannibal of the Warrs and noble Acheivements managed by them of William the Conquerour the Barons warrs and yet none but a fool or a mad man or one that has vowed to believe no farther then what he can see with his own eyes will doubt of these for that the tradition which conveys the same of these Worthies and their Actions down unto us is nothing so general as that of the Catholick Church neither is it at all practical but purely historical wherein we are not at all concerned whether or no the things reported of those noble warriours be true or false Dub. He that will not assent to what is delivered by universal Tradition takes away the use of one of the most noble Sciences in the world viz. History and wants rather a Cudgel then an Arguâ—ent to confute him T is evident by undeniable tradition that there were such persons as Christ and his Apostles that thay did great and marveilous things but how shall we know whether the works which they did were true miracles surely t is very difficult to know what is true and what is an imposture Firm. Thô at present this may appear difficult to you yet I hope I shall make this difference as manifest to you as is that which is betwixt Gold and drosse And here I will not trouble you with the niceties of the schoolemen betwixt mirum miraculum that a true miracle is arduum insoliâ—um supra vim naturae hard unusuall and above the powèr of nature that it differs from a â—alse one in the efficient material and formall cause which is ignotum per ignotius But to wave such subtilties a true miracle may be known from a false one 1. By the successe as Exod. 7.12 t is said Aarons rod swallowed up those of the sorcerers and in the primitive times t is cleare how the miracles wrought by the Apostles swallowed up in effect all false ones â—one by satanâ— Instruments how notwithstanding all those lying wonders wrought by Simon Magus Apollonius and others the prejudicating world was brought over from Idolatry and superstition to embrace poor persecuted Christianity by those true miracles which otherwise had been the greatest miracle in the world 2. A true miracle may be known from that which is a jugle or imposture by the design or end of it which is for the confirmation of a divine revelation to bring men over to the worship of the true God to propagate the true Religion the end of false ones is to draw men from this worshâ—p which note of difference God himself has stamp'd upon false miracles Deut. 13 Dub. But doe not you now run into the same erroâ—r which you so lately condemned in others for by what you have said I must first know which is the true Religion before I can know which is a true miracle and surely then there will be no use of miracles to confirme me in the truth of what I knew before Firm. there is a mutuall confirmation betwixt the true religion and a true miracle true Religion does give light to miracles these do seal and confirm that Religion We see that all discursive knowledge does arise from some precedent knowledge untill we ascend to such principles that are clear to the light of nature now evident it is to natural reason that there is a God Creatour of all things that there is but one God that this one God ought to be religiously worshipped the intelligent and learned heathens have acknowledged all these Again 't is evident that there were never but four general Religions in the world Paganisme Turcisme Judaisme and Christianity and I think I have already made it manifest that of all these Religions none is so râ—tional or such a reasonable service as is that of the Christian which for the substance of it is the oldest of all others being the same which was practised by the fathers both before and after the flood for the spirituality morality and unity of the God heaâ— worshipped 't is excellent beyond all others most agreeable to the Common principles and notices of the reasonable Soul Here upon any serious sober man may conclude that all these miracles which have been â—ttempted to draw men from Christianity are but mere impostures and those that have been wrought for the confirmation of it wherein one true God of infinite majesty wisdome power and glory is worshipped in spirit and truth are the only true miracles Dub. Pray Sir excuse me this unnecessary trouble which I have given you for by what you had said before concerning the supereminent excellency of the Christian Religion above all others I might have seen the force of your reasoning which as I conceive stands thus If the Christian Religion be the only tâ—ue Religion then those miracles which were wrought for the Confirmation of it are the only true miracles Firm. You rightly conclude I shall therefore proceed to the third note or marke of a true mirâ—cle and that is the effect and consequent of such a miracle which is the drawing of the mind from sin to God the primitive Christians much insisted on this as an undoubâ—ed evidence of tâ—e miracles wrought by Christ that they were done by divine power because the effect that followed them was the worke of conversion of Souâ—â— from sin and Idoâ—s to Goâ— and Christ and all true piety and holinesse of life they tended mainly to the overthrow of Satans Kingdome Christ by his miracles did not only disposesse Satan out of mens bodies but out of his Temples upon this accouâ—t he convinces the Scribes and Pharises of most irrational blasphemy when they objected against him that he did cast out devills by the power of the devill but he replyed every Kingdome divided against it selfe cannot stand Mat. 12.25 Besideâ— Christs doctrine which he confirmed by miraclâ—s was in every thing contâ—â—â—y to the devils dâ—sign which was to draw men from the worship of the true God that himself might be worshiped to insnare men in the practise
Doctrine is so farr from it that the better sort of heathens would blush to own for brevity sake I shalâ— reâ—err you to the first and second part of the mistery of Jesuitisme the Jesuites morralls set out bâ— a Sorbon Doctor Mr. Fowles his History of the treasons and rebellions of these holy men the two former of these bookes assure us that by the Doctrine of probability and a good intention the fowlest Sins are at most but venial Dub. The Jesuites are but one party in the Church of Rome many oâ— their tenents and practises disclaiâ—â—d by other of the papists and therefore the whole Church is not chargeable with their errors Firm. Untill that Church doth expresly Condemn thâ—m and Execute Ecclesiasticall Censurâ—s upon such of her members as do broach those damnable Doctrines doth make them recâ—nt or excommunicate them she is chargeable with them Dub. I am of your opinion and do firmly believe the pâ—esent Câ—urch of Rome to be neither Holy nâ—â— Câ—tholiâ—k but an unsound member of that Church but what say you to the first â—oundeâ—s and â—athers of their Church were not tâ—ey vâ—ry 〈◊〉 men Firm. â— Bâ—llarmine could prove what he takes for granâ—ed that tâ—e Fathers and Founders oâ—â—heir Chuâ—ch as it now stands were the hoâ—y Patriarchs Prophets and Apostles I should agree with him in that note but the truth is they have no more right to call them their Fathers and Founders then the Scribes and â—harisees had to caâ—l Abraham their Father from whose faith they had so miserably declined the Fathers of the present Church of Rome as 't is now were the corrupt Councells which were so many pack'd Juryes and the popes of whose Sanctity you may consult Platina who was a Papist By what I have said I hope you are satisfied that you had no justifyable reasons to adhere to the Church of Rome as 't is now so much declined from the Primitive let me know how and why you did forsake it Dub. I am fully satisfied that the reasons which drew me over to that Church were false and fallacious and am now as much confirmed that the reasons which made me leave her Communion are solid and demonstrative 1. Which were her monstrous unnecessary imposible Doctrine of transubstantiation Firm. How do you prove that to be unnecessary Dub. The change of the bread and wine into the very body and blood of Christ is unnecessary because certain it is and they of the Church of Rome acknowledge it that there never was any such change in the Sacraments of â—he old Testament neithâ—r is there any in the other six of the New as the Papists are pleased to multiply them now if all other Sacraments without any such miraculous change do attain their ends for which they were instituted why should it be required in the holy Eucharist why not rather in that of baptism why should not the baptismall water be changed into Christs very blood this being the Sacrament of Regeneration that that of Nutrition surely as great a power and vertue is required to regenerate and make a Christian as to nourish and strengthen him Again the faithful both before and under the law did eate and drink the body and blood of Christ in a Spiritual manner before he had either body or blood They did eat the same Spiritual Meat and dranke the same Spiritual Drinke 1. Cor. 10.3 what need is there then of a Transubstantiation If we seriously peruse the sixt Chapt of St. Iohns Gospel we may learne that the body of Christ is eaten and his blood dranke in a Spiritual manner that when the Disciples murmured at what our Saviour had delivered in the former verses to satisfye them he replyes that the words which he spake were spirit and life Ver. 63. and not to be understood according to their gross conception I know some the Church of Rome affirm that in â—hat Chapter our blessed Saviour speaks not of a Sacramentall eating of the body of Christ but certainly is his body may be eaten and his blood drank without any such monstrous change by every true beleiver not Receiving why may not he eat the body and drink the blood of Christ without any substantiall change of the Bread and Wine when he receives besides â— most if not all of the ancient fathers who held a necessity of giveing the Eucharist to infants urge the 53. verse of this Chapter for their opinion and practise except yee Eat the Flesh of the Son of Man and drink his Bloud ye have no life in you Surely therefore they conceived that our Saviour meant by these words a Sacramentall eating how then dare any of the Clergy of the Church of Rome expound it otherwise seeing they take an oath never to expound Scripture but according to the unanimous consent of the Fathers see the forma juramenti professionis fidei Conc. Triden Sess. 24. Cap. 4. de Reformatione Firm. I very much approve your reason against the necessity of transubstantiation Let me here from you why you tearme it monstrous and impossible Dub. 'T is therefore monstrous and impossible because it implyes Contradictions and grosse absurdities 1. that a body is not a body an accident is not an accident for if there should be such a change the sâ—me numericall body of our Saviour must be in Heaven and Earth nay in ten thousand places at the same time â—it must be extended and not extended it must have dimensions and no dimensions finite and not finite which cannot be no not by Gods omnipotent and absolute power how do the schoolmens Noddles abound with nicetyes quidditys perseities Chimaeras to solve such incompossibilities 2. This strange Metamorphosis doth make accidents to be no accidents it takes away the very being of them for accidâ—ntis esse â—st inâ—sse the being of an accident is in-being here must be Colour sapor odor quantity without a Subject which is all one as if we should say a man might be a man without a reasonable Soule In a word I would willingly learne what does become of Christs Body and Bloud after 't is received into the mouth or if any prophane mouse should swallow part of it or lick up a drop of the bloud and thence into the stomach whether it be retransubstantiated into bread and wine or else be converted by the concoctive and nutritive faculty into the body of the Communicant as other nourishment is and then t will necessarily follow that Christs Body is essentially united unto and made one with the Body of every Communicant which borders very nere upon Bâ—asphemy for by this means Iames Nailer will ere long quod animus mâ—minisse horret be Jesus Christ. 3. This Transubstantiation if any such thing were possible is wrought by a miracle but was ever any miracle done by Christ and his Apostles which was not discernable by the sences when â—e cured the blind the dumb the lame when he turned water into wine was not this manifest
the folly and madness of this Phanaticism and from whence it sprang please you we will discourse of Anabaptisme pray you what do you think of that DIALOGVE V. against Anabaptisme Firm. ANabaptism is a most carnal and bloody Sect as appears by the History of Iohn of Leiden Knipperdoling wrot by Sleiden and Bullenger Dub. But what do you think of their opnion â—oncerning Infâ—nt Baptism I shall not trouble you with other of their Tenents which are common to them with other Schismaticks Firm. That Opinion of theirs is contrary to Scripture and the practise of the Catholick Church Dub. I have often heâ—rd them say That if there were any express Text in Scripture for the Baptisiâ—g of Infants they would allow of that practise Firm. Though there be no express place in Scripture for it as there was for Circumcising of Children under the law yet there are many Texts which do infer it by rational consequence What express Text is there for the Communicating of Woemen which nevertheless the Anabaptists practise have they not express Texts for obeying the Civil Magistrate for taking an Oath before him thou shalt swear the Lord liveth in justice in judgment and truth Thou shalt fear the Lord and swear by his name I call God for a recâ—rd upon my Soul an Oath for Confirmation is not was an end of all strife And we have the Angel in the Revelation which was never under the Levitical law swearing Yoâ— see here are express Texts for obedience to Magistrates and for taking an Oath before them yet the Anabaptists will not swear at all which is a moral duty enjoyned in the third CoÌ„mandment and how obedient they are to the Supream powers let Germany and England witness in our â—ate Civil Wars so that you may see that if there were an express Text for Infant Baptism they would not yeild unto it but follow their own wild imaginations Dub. Doubtless 't is grand hypocrisy to call for express Texts for Infants-Baptism and yet to act directly against such Texts in other points of Necessary duty Firm. True it is we have no express Texts for Infants-Baptism yet we have many that do necessarily infer it as that of our Savioâ—r suffer little Children â—o come unto me which he took in his Arms and Blessed certainly those that were capable of his blessing were capable of the seal of it The children of believers are said to be holy The promise is to you and to your children Go teach all nations baptizing them in the name of the Father Son and Holy Ghost All which places evidently shew that the children of believing Christians have as much right to baptism as the children of the Jews had to Circumcision unless we should say that the Lord was more gratious to the Jews then he is to us Christians and that the hand of his mercy is shortned to us which was so much stretched out to them If their Children were in Covenant with God as it is evident they were Deut. 29.11 then are the Children of Christians under the same priviledge unless any man can give a good reason to the contrary which must be drawn either froÌ„ the Mercy or Judgment of God There is no shew of reason to say 't was from his Judgment much less from his Mercy for who dare say 't is a mercy not to be in Covenant with God To these Texts of Scripture we may add the practise of the Catholick Church for Fifteen hundred years as appears by the writers in their several Centuries which is the best Commentary upon the Scripture The Fathers who lived in the first ages of the Church had a fairer oâ—poâ—tunity to understand the meaning of the Apoâ—tles and their immediate successors then we that live at so great a distance Tertullian one of the most Ancient of them confesseth the practise of Infant Baptism tho he does not approvâ— it Cyprian and Fidus would never have contendeâ— about the â—ircumstance of time if they had doubted of the lawfulness of the thing I mâ—y add to what has been said Either the Baptising of Infants is a small error or 't is a great and gross one if iâ— be but a small error an error of Charity towards poor Infants why did the Anaâ—apâ—iâ—ts in the late times of confusion separate from those Churches which did not impose it as a necessary conâ—ition of Communion with them If it be a great and gross one then the Catholick Church has maintained a gross error for Fifteen hundred years and upward How then was that promise made good unto it that Christs spirit should lead it into all truth and that the gates of Hell should not prevail against it Dub. Indeed those Texts of Scripture so well explained by the practise of the Catholick Church â—or so many years since the time of the Apostles is an evident argument for the proof of Infant Baptism but are you certain that Infant Baptism was practised in the Primitive times Firm. We are most certain from the writings of the Fathers in those times Irenaeus lib. 2. cap. 39. Origen lib. 5. in cap. 6. ad Rom. Cyprian lib. 3. Epist. 8. ad â—idum Hieronymus lib. 3. contra Pelagianos Nazian Oraâ—iones in sacrum lavacrum Basil Orat. Exhort ad Baptismum Chrisost. Homil. 1. ad Neophyr Augustine lib. 10. de Gen. cap. 23. The custome of Baptising Infants is an Apostolical Tradition lib. 4. de Baptismo cap. 24. idem affâ—rmat Prosper lib. 22. de Vocatione Geâ—tium cap. 8. These three Fathers making use of the Baptising of Infants as an argument against the Pelagians who denyed Original Sin which practise of Infant Baptism these subtile Hereticks durst never deny because they knew 't was the practise of the Catholick Church Dub. 'T is strange thâ—t so mâ—ny Testimonies of the Antient Doctors of the Church with such evident places of Scripture before allegd should not silence these perverse men Firm. By terming them perverse you render a just reason why neither Scripture nor Fathers nor Arguments â—ill satisfie them few of this Sect or indeed of any other are Leâ—rned except it be their Leaders Popish Priests and Jesuits which spread such errors by design to make divisions among us that they might â—eign Now 't is no strang thing to see ignorance and perversness to dwell under the â—ame roof for whosoever is capable of Conviction must have some knowledg and reason that he may be able to understand the force of an argument when 't is proposed unto him as seduced Sectaries being men of very short discourse do not Besides that little portion of reason which remains in them is so beclouded with selâ—conceit interest and faction prejudice pride and uncharitableness thâ—t they have utterly loâ—t all use of it He that doubts of this let him discourse either with Quaker or Anabaptist and he will find them a very proud ignorant conceited perverse people Dub. I have sufficient experience of their Pride and Perversness
tender consciences and the occasions of many shâ—rp contentions amongst Christians agreeing in the substantials of Religion and seing that Conformists themselves confess them not to be in their own nature necessary but only expedient for order and decency were it not better they were laid aside then continued is they are the perpetual causes of discord and dissention amongst us Firm. And are order decency and uniformity without which there wiâ—l be neither â—ove Peace or Unity suâ—h inconsiderable nothings that a few innocent Ceâ—emonies must be utterly abollished to gratifie the dogmatizing humors of those men who esteem things in themselves indifferent to be sinful and unlawful which is sâ—â—t Superstition 'T is indeed much to be lamented that we should quarrel about Mint and Cummin to the prejudice of more weighty and material duties and the scandal of our Religion But by reason of our innâ—te and acquited corruptions 't is necessary that offences should come yet wo be unto that man by whom they come I know weakness and renderness of conscience is much pretended and we ought to take heed how we offend any of Christs little ones but how can these men be reckon'd in the number of weak or little ones who seem to themselves so great so strong and able in the things of Religion and for their tendernesse of conscienâ—e we appeal to their bloody civil Warrs 't is well known by whom and how they were began and carryâ—d on till at length they came up to the death of the King tho I believe very much against the intentions and designs of the most grave and sober men of that Party Dub. But really Sir were it not more beseeming Christian prudence so far to condescend to our dissenting Brethren who agree with us in the Doctrine of our Church in taking away at least some of those Ceremonies which are more liable to exception then to comply with the Superstitious Papists in the use of them Firm. I confess some moderate men have thought so especially since we are frustrated of of one main end for which our first reformers retained them which was to draw over the Papists into the Communion of our Church which they did adhere unto for the Ten first years of Queen Elizabeth until they were interdicted by the Popes bull But seeing we are deprived of all hopes of that much desired issue and that by the cunning of Priests and Jesuits stirring up and animating the Conformists and Non-conformists against each other about these Ceremonies Our differences amongst our selves do daily increase and multiply some wise and peaceable men have desired that the use of certain of those Ceremonies might be forborn at least for a time which not withstanding they are still continued These peaceable men abhor the great sin of Separation do continue their conformity to the rites of our Church daily begging at the throne of Grace that the God of truth and peace would for his mercy â—ake so assist those powers which he has ordained that they may be instrumental for the establishing of truth and peace amongst us Dub. I like well of the temper of these men and wish that their moderation were not only known unto but practised by all men for certainly if the Spirit of love peace and meekness did rule more in our peevish and froward hearts we should enjoy a greater measure of Peace Love and Christian Charity then these angry times have hither to been happy with I return you my hearty thanks for that satisâ—action which you have given me in those scruples which have much troubled me about the Goverment Liturgie and Ceremonies of the Church of England there is yet one thing behind at which I have somwhat been scandalliz'd 't is this Your Church does receive persons who are notoriously proâ—hâ—ne in their lives and grossly ignorant in the principls of Religion to the Holy Sacrament of the body and blood of Christ besides she tollerates at least Ministers that are scandalous in their conveâ—sâ—tion frequenters of Alâ—-houses not at all serious in Religion shew little sence of it in their discourses Preaching or practises men of little conscience and of as little learning Firm. This accusation is most fals whether it springs from spite or malice or extream ignorance I know not sure I am our Church orders that no suâ—h persons be admitted to the Holy Sacrament thâ—t no such Ministers be permitted to officiate that they are to be suspended once and again and if they do no not reform they are to be deprived for the first you may see the Rubrick before the Communion and the 26. Canon For the Second see Artic 26. and Canon the 74. and 75. and Canon 10. made 1640. which are so clear against the admitting of profane persons to to the Communion or tollerating of scandalous Ministers without due Punishment that whosoever chargeth these abuses upon our Church must be grosly ignorant or very malitious Dub. Yet we see that such prophane persons are admitted to the Sacrament as members of your Church and such unworthy Minsters are allowed to officiate Firm. Such persons are no members of out Church but rather the Synagoge of Satan and that Minister who does admit such persons natoriously prophane to the Holy Sacrament is a greater Non-conâ—ormist to the orders of the Church then he that scruples at a Surplice and those Church-wardens who neglect to present them are guilty of Perjury and ought to be debar'd themselves from the Communion Can. 26. Dub. 'T is evident that such Ministers are not Punished either by Admonition Suspensition or Deprivation Firm. This is not true in all places to my knowledge where such Ministers or people escape unpunished 't is mostly by the fault of the Church-wardens and Sides-men in not presenting them for what Judge either Ecclesiastical or Civil can punish offences that are not brought before him Dub. But many times offences and scandalâ— have been presented and the offender not punisâ—â—d yea your Ecclesiastical Judges are more severe against those who are Non-conformists to the laws oâ— the Church â—hen agâ—inst those that are Non-conformists to the laws of God as profane irreligeous wretches Firm. No mâ—n câ—n excuse the personal abuses that are committed in any Court Civil or Ecclesiastical all Court Officers never yet were nor ever will be men of integrity â—nd of unbias'd judgments no question that many abuses which are committed by the Officers of Ecclesiastical Courts might be prevented if the Bishops would be somtimes personally present in their respective consistoâ—ies as was intimated they ought to be Canon 11. made 1640. If we must seperate from a Church that enjoyns no Intollerable conditions for Communion with her because of some personal â—aulâ—s of those who are entrusted with her Goverment we must turn Seekers for where shall we find a Church whose Officers are alwaies all of them impartially just and upright Dub. I confess there is no good reason we should seperate from a Church