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
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
out Firm. True 't is such dirt has been cast upon that Sacred Order by ignorant and discontented persons such an one was Aerius the first Anti-Episcopal man we read of but this groundless opinion is abundantly confuted by the Testimony of holy Scripture by the practise of the â—niversal Church attested by the general consent of Fathers and Councels as you may see in Dr. Hammond's book against Blondel Dr. Taylor 's treatise of the Divine right of Episcopacy with many others First The Scripture is clean for differrent Orders in the Clergy Our blessed Saviour besides his Seaventy Disciples had his Twelve Apostles which were superior to them as is evident by the chusing of Matthias into the place of Iudas from the example of Timothy and Titus the one a â—ishop of Creet the other of Ephesus by the general consent of Antiquity in those and other Churches In that once famous Church of Rome we have the Catalogue of those Bishops which presided there about Thirty of them suffering Martyrdom for the Testimony of our Lord Jesus What should I mention the Angels of the Seaven Asiatick Churches which by the general consent of the Fâ—thers were the Bishops of those Churches nay St. Hierome himself no good friend to this Order does acknowledg That when Christians began to he divided one being of Paul an other of Cephas to prevent such Schisms there past an vniversal Decree throughout the world Thâ—t Bishops should be setled in every Citty who should govern with the Common Councel of the Bresbyters and that one of the Bresbyters should be elected and set over the rest for taking away the seeds of Schism Dub. I am very well perswaded by what you have said that the Primitive goverment of the Church was by Bishops with the assistance of the Presbyterie who had authority over the Presbyters and were their superiors But I pray you satisfie me in this one thing Why did St. Paul so shâ—rply reprove the Corinthians for not excommunicating the Incestuous Person if they had no authority so to do without a Bishop Firm. This at the first sight seems to be a very smart objection but if we seriously consider the words upon which 't is grounded it has no weight at all The Text that is cited to prove it is 1. Corinth 5.2 Ye are puffed up and have not rather mourned that he that hath done this deed might be taken away from among you Where the Apostle reproves them for want of humiliation for so soul a sin not for the neglect of Excommunication He that had committed that great sin was to be taken away or cut off from the â—hurch but they themselves could not exclude him but this was to be done by the Spirit of St. Paul verse 3 4. in whom the power of Jurisdiction was originally â—eated there being then no Bishop of Corinth for evident it is that in those Churches where there were no Bishops the Apostles kept the power of Jurisdiction in their own hands until Bishops were setled among them as is manifest in the Churches of Ephesus and Creet Neither can it ever be proved that Bresbyters as such had any Jurisdiction belonging to the publick goverment of the Church but by particular Substitution and Delegation from the Apostles and Bishops and noâ— by virtue of their own Order Dub. I am very well satisfied both from Scripture and the general practise of the Church which is the best Comment on the Text That Episcopacy is an Apostolical Institution and I confess I am much confirm'd in this perswasion by Gods blessing upon our English Bishops and Episcopal men such as Cranmer Ridley Iewel Carlton Abbots Morton Andrews Vsher who of English extraction Hall Laud and Sanderson Hooker Cracanthorp Iackson c. whose profound Learning and Piety has given the greatest wounds to the Church of Rome that ever she received â—rom any Protestant writers and their judicious works have been the strongest sence against Popery Heresie Rebellion and Schism that the Christian world can ever boast of Firm. I much rejoyce that you have so good an opinion of our Bishops and Episcopal men I hope the Authority of these renowned Worthies will weigh much with you in our following discourses We will now if you please proceed to your exceptions against Deans and Chapters you shall find all those Learned men before mentioned and many more your opposites in this your second exception as well as in the former Dub. 'T is probable I shall however that I may receive full satisfaction from you give me leave to propose some doubts and scruples which I have against them As 1. They were not from the Beginning but as it were of yesterday 2. They seem to be very useless serving only to maintain the pride and grandure of many idle drones 3. Many poor Parochial Churches are rob'd of their Tiths and Glebs to maintain such lazy Ministers 4. Their Vicars Choral and Singing-men are many of them of no very commendable conversation have little sense or relish of Religion 5. Their Toning of Prayers their Chore service is like a Latine Masse not understood by the people 6. Their Organs and other Musical Instruments are Levitical utterly unlawful under the Gospel Firm. You may think these are such knots which admit of no easy solution but I shall presently make you understand the contrary First I shall shew you that Cathedrals Deans and Chapters though not under those names were from the beginning of Christianity It is clear from the Acts of the Apostles and the Records of the Church that the Apostles and Disciples of our Lord and Saviour Jesus Christ those spiritual Fishermen cast in their nets where they were like to make the greatest and most advantegious draughts They usually Preached in the most Populous Citys where they established Churches which anon after were called Mother-Churches to which the Suburbican or those that dwelt in the adjacent Villages were subject and with the Mother-Churches made up the Bishops Diocess which they governed as St. Hirome confesses by the common councel and assistance of Presbiters termed at Rome in after times Cardinals or chief Presbiters and in the time of Charles the great as the Magdeburgenses inform us were incorpated into a Colledge under the name of Dem and Chapter the Dean by the Canon-law being called Arch-Presbiter Before the sounding of Universsitys these Cathedrals were the Schools of the Prophets where young Students were train'd up in the Study of Divinity and other good learning Gerard gives us a tast of their first institution their corruption and how they might be restored to their primitive uses I could wish that some learned Person who has the advantage of Books and well Studyed men to consult with and leisure all which we Country Ministers are deprived of would write in the Vindication of Cathedrals and manifest to this invidious age that the institution of Deans and Chapters is very usefull to the Church and very Antient as I
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
Righteous as all the Law which is set before you this day which as to their clearness are highly improved under the Gospel engaging us upon higher and more heavenly motives those under the Law being for the most part Temporal to deny all ungodliness and worldly lusts to live Soberly Righteously and Godly in this present world Tit. 2. 12. There is no virtue which Christian Religion commendeth not no duty which it commandeth not no vice no sin which it does not condemn no Religion doth so much condemn Pride worldly-mindedness sensuality filthy lusts a poore private narrow Spirit selfishness as this no Religion doth so much commend humility meekness selfe-denyal charity peace unity no â—eligion doth so much exalt reason above passion and sence doth so much enoble the Spirit of man making it to look upon the Riches honors pleasures of the world as so many vain shadows deluding dreams transitory nothings the great design of it is not carnal and worldly but high and heavenly as to set forth tâ—e Gloâ—y of God to lift up the Soul above the Creâ—ture to lead man by the way of holyness to everlasting happiness This Religion gives us the highest motives for the sincere practise of Piety and all manner of virtuous living thâ—t possible câ—n be the pleasures of an holy life here the enjoyment of eveâ—lasting happiness hereafter it gives the strongest reasons against the power oâ— tempâ—ationâ— teâ—â—hing us to mortifie the lusts of the flesh anâ— to contemn the vanities of the world putting the joyes of Heaven the torments of Hell the love of God in the ballance against the pleâ—sures of sin whiâ—h are no more then a feather to the massy glob of the earth Lastly Christian Religion from holy Scripture on which 't is founded doth reveâ—l unto us the nature attributes and works of God beyond all the Religions that ever were in the world how doth it magnifie and reconcile the justiâ—e and mercy of God towards sinful man How doâ—h it set forth the infinite power and wisdom of â—oâ— in making the world of nothing in such an excellent form and beauty which has drawn all â—oâ—sidering men into an admiration of the goodly fabrick of it Yet the must acute Philosophers were at a loss how and when 't was made whether 't was from all eternity or had a beginning in time whether 't was mâ—de of prâ—existenâ— mâ—tter oâ— of the foâ—tuitous concourse of Atoms whiâ—h fond opinions deserve not any serious confutation But the holy Scripture doth â—leâ—rly solve all these doubts is indeed the best CoÌ„ment on the book of Nature and doth give such an account of the original of the world the time and method of its production the peopling of nations the confusion of languages the depravation of nature which the Heathens understanding not fancied two principals one good the other evil from which all the good and evil in the world did proceed Mans recovery by the sacrificing of the Son of God for want of the knowledge and belief thereof all the bloody sacrifices practised by the Heaâ—hens were meer Impostures and ridiculous nothings these and divers other mysteries far above mans capacity to devise and not within the compass of natural corrupt reason are made plain unto us by Scripture Revelation which does abundantly prove that none but an infinite God could be Authour of this Divine Revelation of which those of the Heathens that of Mahomet were so many apish imitations diabolical cheats Dub. I am fully satisfied by the characters which you have given of the Religion in practise with the people of God especially with the Christians that the rule and measure of it must be from heaven not from men and consequently that all holy Scripture is divinely inspired is the word of the eternal God Firm. I could further acquaint you with many moâ—e reasons to confirm you in this great truth which are common in every Authour that treats of it â—s namely the Antiquity of holy Scripture some part of it being before all writings the continuâ—nce of it by an extraordinary providence notwithâ—tanding the rage and malice of cruel bloody persecutors the sincerity impartiality candour simplicity of its writers quibus nullum fuit mendac ii praemium they had no earthly motives to perswade them to utter such forgeries as Atheist deem them to be nothing but bonds and imprisonments losses of goods and lives Again it must be acknowledged that the Pen-men of the Scripture were very good men or very bad for men of a cold indifferency they could not be If they were very good men they would never have conspired together to put such a cheat such a grand imposture upon the world as Anti-Scripturists would have the word of God to be If very bad they would never have wrot with so much zeal and earnestness against all manner of wickedness and especially against Lying and Hypocrisie Certainly they would never have exposed themselves to hazard lives and fortunes for no other reward then to be esteemed both Knaves and Fools by all prudent men Add to this that Lyers and Cheats do not usually agree one with the other but there is such a sweet harmony consent betwixt the Pen-men of Holy writ tho they lived at so great a distance from one another that questionless they were acted by one and the same infallible spirit Lastly The aversness the slowness that is in our corrupt hearts to believe all that is written in the Law and the Prophets Luke 24.25 aâ—ising from that contrariety which is betwixt the holy and spiritual word of God and our carnal and depraved minds is no small proof of the truth of it for 't is otherwise impossible to render any rationâ—l account why we should doubt or disbelieve this sacred word and never once question the truth of ordinary and common Histories which are conveyed down unto us not with the tenth part of that evidence which we have of the truth of holy Scripture But waving these reasons I shall only mention Two of the best which are urged against Infidelity to bring up the reer of my discourse The First whereof shall be taken from the fulfilling of Prophesies the other from Miracles which are the Seals of this our Magna Charta Dub. Tho I am sufficiently confirmed in the truth of this great principle by what you have already said yet I would most gladly hear your Arguments from Prophesies and Miracles Firm. First for Prophesies I shall acquaint you with some few out of the Old Testament to which your own reading may suggest many more which were exactly fulfilled according as they were foretold Dub. Did not Astrologers and Heathen Oracles foretel many things that came to pass as they were foretold Firm. I grant it but hear what judgment a learned Heathen passes upon them The Gods do foretel some natural things to come for that they observe the order conjunction of their natural causes but of things
discending to the second thence to the third and so on to the succeding ages of the Church whereby he will perceive how the true Religion has been handed downe from one age to another and how and when this or that errour sprang up as he â—hat sails down some great and clear pure river may easily perceive where little Rivuletts and puddles have run into it and have muddyed and troubled the Cleareâ— Stream Firm. I much approve of what you say concerning the rise and cause of errours in Religion the chiefe reason of them is ignorance in the records of Antiquity and holy Scriptures and want of orderly proceeding in our studies from age to age whereby we may easily perceive how and when the puddles corrupt rivuleâ—s of errour have troubled the purer stream of Christianity and you may without much labour perceive that if you had been well instructed in the being and Attributes of Almighty God in a firm beliefe of his most sacred word you had never fallen into those most dangerous errours of Popery Quakerism or oâ— any such pernicous sect Dub. I do confesse my error and especially that I was so great a stranger not onely to the writings of the fathers but to the holy Scripture it selfe which I did too much neglect and scorn but seeing by Gods blessing upon your endeavours I am fully satisfied of the vanity absurdity and falshood of Atheism infidelity and Popery if you please to give your self thâ—t trouble we will proceed in our discourse concerning Quakerism Anabaptism Independency and Presbytery I shall not trouble you with any other sect because they are all included in some one of these or at least are so vain and ridiculous that we should do them to much honour if we should gratifie them with a sober and serious confutation Firm. I shall most willingly embrace your proposall and if it please you we will proceed to Quakerism the errour which you embraced immediatly before you turned Papist and in truth 't is a faire introduction to Popery and by many grosse errours which the Quakers embrace 't is as evident as the light at noon day who were the fathers of those spurious brats Dub. This is a very truth the Quakers holding many things which are maintained by Papists we may easily know whose Children these poor deluded Souls are and the Corespondence betwixt them made my passage to Rome more ready and easy DIALOGVE IV Against QVAKERISM Firm. You have informed me in our last discourse that being sometime a quaker you had a ready way open to become a Papist I pray tell me why and how you turned a quaker Dub. You put me hard to it for I can give yoâ— no verâ— good reasons for that change and those that moved me are so ridiculous that I am almost ashamed to name them yet such as they are I shall give you the trouble of hearing them I am almost perswaded that the man that perverted me used some enchantments and Diabolicall arts so that I was rather bewitched then rationally perswaded to be of that party as I have heard some have been but because I am not certain of this I shall wave it and shew you my reasons 1. I observed that the cause why there were so many sects and schisms in the world was for want of a certain infallible rule to guide us in our judgments and practises as I was made believe and I was perswaded that the Quakers had such a rule to wit the light within them 2. I observed these men to be very demure in their carriage very austere in their lives sober and tempâ—â—â—tâ— of afflicted dejected countenances very punctuall and just in their dealings not abating one fartâ—ing of the price of any commodity they first demanded greâ—t contemners of the world no respecters of any mans person how great soever so meeke humble and lowly in their apparell and behavior that they cannot endure the wearing of gold-rings silver or silks in themselves or any others and if any man should strike them on the one cheek these poore innocent soules were so farr from revenge that they would turne the other so that I conceiued them to be so many Nathaniels so many true Israelites in whom there was no guile Firm. How could you be deceived by such painted sepulchers what could you see more in them then what was conspicuous in the Scribes and Phariâ—ees of old take iâ— for an infalible rule that whosoever hold or practise any thing which is contrary to the law of nature and good manners expresse Scripture the usages of all sober and civill people in the world are so farr from being true Christians that they are not worthy the name of men Dub. I am fully of your perswasion that these men hold and practise many things which are contrary to the law of nature good manners and holy Scripture but for my farther satisfaction let us discourse some of their tenents and practises Firm. For their tenents you may at your leisure peruse the Synopsis of Quakerisme wrote by Mr. Danson The heads whereof are breifly these taken out of their owne writings which are a mixture of Popery and Socinianisme as 1. They affirm that there are not three persons in the Trinity 2. That Christ did not make satisfaction for the sins of men 3. That justification is not by imputed righteousness but that our owne inhaerent righteousness and good works is the cause of our justification 4. That a state of perfection and freedome from sin is attainable in this life 5. That there is a light in every man sufficient to guide him to salvation 6. That the Scripture is not the word of God or a standing rule of faith and manners 7. That there is no resurrection of the dead 8. That there is no need or use of ordinances as Baptisme and the Lords Supper 9. That 't is unlawfull to take an oath before a Magistrate upon any account whatsoever Dub. I know these and many more to be the positions of quakers and that they are directly contrary to sacred Schripture Firm. These things are so clearly confuted by the expresse word of God and tradition of the Catholick Church that 't is superfluous to trouble you with any further discourse about them As for their practises they are extreamly opposite to all good manners and the Civilities of aâ—l Nations that are not grosly barbarous as well as â—o the holy Scripture and whereas you have observed their carriages to be very demure austere and that they are of a sad countenance 't is no more then what our blessed Saviour reproved in the Scribes and Pharisees long since indeed to be sad and mourn in times of publick Humiliation Calamities and great Judgements is Christian but to be constanly so savours too much of the Pharisee and is contrary to holy Scripture which instructs us there is a time to Laugh as well as to Weepe there is nothing which more delights and cheers the
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